T II E 



MENOMHSTI INDIANS 



WALTER .TAMES HOFFMAN 



EXTRACT FROM THE FOURTEENTH ANNUAL REPORT OF THE 
BUREAU OF ETHNOLOGY 




WASHINGTON 

GOVERNMENT PRINTING OFFICE 

1S96 



T II E 



MENOMINI INDIANS 



BY 



WALTER JAMES HOFFMAN 



EXTRACT FROM THE FOURTEENTH ANNUAL REPORT OF THE 
BUREAU OF ETHNOLOGY 




^35f-; ,14- 



WASHINGTON 

GOVERNMENT PRINTING OFFICE 

18 9 6 



52276 









THE MENOMINI INDIANS 



WALTER JAMES HOFFMAN, M. i>. 









CONTENTS 



Page 

Introduction 

History of the investigation 

Habitat of the tribe 

12 
The tribal name 

1 1 ! sco very and early history 

Treaties with the Federal Government 20 

Present location 

Population and characteristics 

An tii unties 

Tribal government, totems and chiefs 

The lines of Chieftaincy 

i Ingin ol totems 

The totems of the present il 

Totennc organization 

Genealogv of chiefs 

Language employed ill cult rituals 

Cult societies. 

Mitii'wit, or Grand Medicine society 6 ^ 

Organization of the society 66 

Ceremonies of 1890 69 

Notes on the ceremonies 

Ceremonies of 1891 ' 113 

Notes on the ceremonies _ 

i , • i .monies of 1892 123 

(Totes on the ceremonies '-' 

Ceremonies of 1893 13 ^ 

Supplcmentarv note on the ceremonies 137 

Tshi saqka.or jugglers ™° 

TheWabeno 1d }_ 

The Dreamers ° 

Mythology ."•• 

Former condition of the myths ltu 

The travels of Ma'uabiish J ^- 

Theor|gin of maple sugar and of menstruation 173 

Ma nabush and the Bear iiua maqkl Q l '° 

How the young Hunter caught the Sun 181 

The Hunter and the Elk people, and how the Moose were defeated 

The young man and the Bears 

The babbit and the Saw- whet 

Manabush and the Birds 

Kaku'Sne, the Jumper, and the origin of tobacco 

The search for Ma' 'nab fish 

Folk tales 

The Moon 

The Aurora borealis ■ 

5 



21 ii i 
203 
203 
206 
209 
209 
210 



ft (rru.A-.-- 11 

ntinued. 

Me ra 210 

The Porcupine '-''" 

lli. 211 

The Ra i »nd the blind men - 211 

s 1 1 1 k . i ko, Iho Skunk 213 

The Catfish -" 

The firel meeting of the Menomini and ili<- whites 214 

How the Hnnter destroyed the Snow 216 

The Bear and the Eagle 217 

ku ii", the Turtle 218 

The Rabbit and the Panther 221 

The l»-a* er Hunter and his sister —2 

hi Naioq'tu, the Ball Carrier 223 

i iri^'iu of the word Chicago -38 

Mortuan customs 239 

- ami dances 241 

Lka'qsiwOk game 241 

Moccasin or bullet game 242 

Lacrosse 244 

Ball game 244 

The Bnow-snake 244 

Races 245 

and Shawano dances 247 

Pipes and tobacco 247 

Architecture 253 

Dwellings and lodges 

Other structures 255 

Furniture and implements 

Beds 

Stoves 

l tensils 

Mortars and 257 

Troughs 257 

i rallies and hammocks 258 

Products of i nan ii lac tun- 

Mats 

Baskets 

I w ne and ropi 

Tanning 261 

Medicine-bags 261 



Dress, ornaments, beadwork and .lrillin:.' 264 

Hnnting and fishing 

the Menomini region 272 

Fish and fisheries 

rraps 

Bows ami arrows 274 

Arrow-making 275 

Release 

Pi ii. trail..:, 

Bows and bowstrings 

Quivers 

Modern Btone arrowpoints 281 





uoFF>iA.\] CONTENTS 7 

Pace 

Food 286 

Food i n general 286 

< iormandism 287 

Offensive food 987 

Maple sugar 287 

Wild rice 290 

Berries and snakeroot 291 

C.imics 292 

Vocabulary 294 

Introductory 294 

Meuomiui-Euglish 295 

English-Menoniiui 315 



ILLUSTRATJ ONS 



Page 

Plate I. Part of Wisconsin showing location of Menomini reservation 33 

II. Group of mounds near Kesheua 37 

III. Certificate of Tshekatshake'mau 46 

IV. Portrait of A kwine mi Osh kosh 1^ 

V. Building of medicine lodge 71 

VI. Interior of ceremonial structure of 1890 73 

VII. Shaman's trick with snake bag 96 

VIII. Candidate after being shut In] 

IX. Candidate receiving medicine bag 102 

\. Splitting bark 113 

\ I. Sudatory with blanket removed from front 117 

XII. Mitii'wiko mik of 1892 125 

XIII Ball players 1 u;> 

XIV. Game of bowl 241 

X V. Indians playing moccasin or bullet game 243 

XVI. Log house of native construction 253 

■ XVII. Wigwam covered with mats 255 

XVIII. Winter habitation of bark 257 

XIX. Infant on cradleboard 259 

XX. Mat making 261 

XXI. Rush mat 262 

XXII. Hark mat 264 

XXIII. Section of bark mat 266 

XXIV. Tanning 269 

XXV. Beaded garters showing art figures 270 

XXVI. Beaded garters showing art figures 272 

XXVII. Headed garters showing art figures 271 

XXVIII. Beaded necklaces 277 

XXIX. Dancer's beaded medicine bag 278 

XXX. Trap for si mil] game 281 

XXXI. Varieties of arrowheads 283 

XXXII. Birchbark sap buckets and yoke 1 285 

XXXIII. Carnp of sugar makers 287 

■ XXXIV. Camn of berry pickers 289 

XXXV. Wooden canoe or del gout 291 

XXXVI. Cutting timbers for bark canoe 293 

XXXVII. Setting up bark canoe 395 

Fig. I. Copper spearpoint '■'•' 

2. Portrait of Nio'pet 49 

3. 1 'cut rait of Ni'aqtawa'pomi 50 

I. Portrait of Shn'nien 59 

5. 1 eremoninl structure of 1890 71 

6. < 'eremonial baton 73 

7. Grave post. 74 

9 



in ILLUSTRATIONS khi.ann.14 

vhere feast '1 76 

!>. Diagram of medicine lodge ol 1890 75 

10. Medicine drum and siii k 77 

11. Gourd rattle 7x 

12. Presents suspended from pole 80 

13. Ottei -kin medicine bag 83 

14. Inside construction of snake-bag 97 

15. Dance of wooden effigies 98 

16. Kime'An's trick « iih claw and mirror 100 

17. Konii'pamik or emblem of tl dety l"l 

18. Diagram allowing movement of mitii'wok 103 

18a. Mnemonic > • • 1 1 1; - 10t> 

19. Ball stick 12* 

20. Tshi'saqkan "i jugglery 1 1 T 

21. Juggler's rattle 148 

■SI. Thimble charm containing love powder 155 

23. Dancing place of the Dreamers 158 

24. Diagram of the I •reamers' dancing place 159 

Place of the drum 160 

■.'6. Ancient form of protecting ;;ra\ <•* 239 

27. Modern grai e i">\ 240 

- Graves ol OsbTtosh and hie wife L'lii 

29. Wooden howl for gambling lmi 

30. Tambourine drum 243 

31. Holding snow-snake preparatory to throwing 245 

32. Tecnmtha's pipe 248 

33. Inlaid -ton.- pipe 249 

34. Bark domicCe for summer use i'". I 

A of saplings 256 

Wooden mortar and pestle 257 

7 Elm log for making splints 260 

• M 260 

3'.'. Knife of native workmanship 260 

in. Coil of basket strips 2£] 

11. Finished basket 261 

\^. Snowsl for men Menomini type 264 

i:i. Ojibwa and Menomini children's snowshoe '_'ii."i 

ll. Snowshoe for women Ojibwa type 265 

I.*.. Frame holding unfinished bead work 269 

16. Design of first variet] of working in beads L'Tn 

IT I' econd variety of working in beads L'71 

Third form of working in beads 272 

mi plan of trap for small game '_'7:i 

Apache iron point i-77 

51. Arrow shaft showing mode of feathering L'77 

52. I te stone knife 

Ute stone knife 

54. Apache stone point 284 

Bircbbark vessel for maple sap 



THE MENOMINI INDIANS 



By Waltek James Huffman, M. D. 

INTRODUCTION 
HISTORY OF THE INVESTIGATION 

The circumstances under which the materials for the accompanying 
memoir were procured are as follows: 

Having succeeded, in the years 1887-1890, in obtaining from the 
Ojibwa Indians of northern Minnesota instruction in the ritual and 
ceremonials of initiation into the Mide'wiwinor "Grand Medicine Soci- 
ety"' of that tribe, together with copies of hitherto unknown mnemonic 
charts and songs, on birch bark, relating to their genesis and cosmog- 
ony, the results were published in the Seventh Annual Report of the 
Bureau of Ethnology. 

In consequence of this exposition of what was to them a secret of 
vital importance, the attention of some Menomini shamans, who visited 
Washington during the first three months of 1890. was gained, and, 
after protracted conferences, the proposition was made by the chief, 
Nio'pet, that a visit to their reservation, at Keshena. Wisconsin, be 
made; that, after proper instruction by some shamans to be appointed, 
due initiation iuto their society, termed the Mita'wit, would be con 
ferred, in order that their version of the traditions and dramatized 
forms of initiation could be studied and preserved "for the information 
of future generations of the Menomini," these arrangements being made 
in anticipation of the consent of the chiefs of the society. 

The first visit was therefore made to Keshena in 1890, followed bj 
four subsequent visits, to attend to the necessary instruction and cere- 
monials of the society. It was during these visits that other new and 
interesting facts were obtained — material relating to their mythology, 
social organization and government, customs, industries, and gentile 
System and division into gentes and phratries. together with linguistic 
data germane to the subject in general. 

These facts were believed to be entirely new to ethnology, as the 
Menomini had not hitherto received careful attention by students, the 

11 



12 nil. MEN0MTN1 INDIAN8 "«•" 

fugitive papers relating to this tribe being exceedingly brief, and often 
difficult of access to tbe general reader. 

II \i:i i \ I m| mm. I 1:11:1. 

The Menomini Indians are located cm n reservation in the north- 
eastern pari of Wisconsin, and occupy almost the same territory in 
which tli.'\ were found by Nicollet in 1634. Then: historyis intimately 
connected with that of the Winnebago, as they have lived with or beside 
that tribe from very early times, although their language shows them 

in belong to the aUg mian stock, and more oearlj related to the 

< ijiliu a than to any oi her. 

1111: iKii: \i n \mi: 

The word Menomini is from Oma'n im- ar mano'me, rice, and 

ma iifir or ina ni. man). Shea says the •• name is the Algonquin term 
for the grain Zizania aquatica — in English, Wild Rice. The French 
called both the grain and tribe Fol A.voin — Wild Oats." 

The tribe has been designated in literature under a variety of syn- 
onyms, of which the following are a list, together with the authorities 
therefor, and such additional notes of the respective authors as may be 
deemed of interest. Someof the changes in orthography are due to 

misprints, bul still have a certain value in identification. The 1 pie 

ot' the tribe designate themselves "Men ini," or "Menomoni" giving 

preference t" the latter, in which the sound of is heard, although 
the letter i of the former term is inure in harmony with the etymology 
of the wind. 

Siinonymii 

Addle- Beadt. — Jeffreys, Natural and Civil History of the French Dominions in North 
and South America, pt. 1. London, 1761, p. iv 

coins. (Johnson, London Doc. xxxvi, 1763 Docs. Col. Hist. New York, vol. \ ii. 
Albany, 1856, p. 583 Probably that portion of the tribe lii Green bay; 

enumerates 1 10 as belonging to ' »tt:iu a confederal 
FaUovoin*. Harrison, 1 ^ 1 1 > Drake, Life of Tecnmseh, and "i his Brother, the 
Prophi i. etc, Cincinnati, 1852, p. 162. 

. ■ > State of British Plantations in America, in 1TJ1 | Docs, < ol, Ki>t. 

N' \ i'ork, vol. v, Albany, 1855, p. 622. 

Iroine. Relations dea J<5snites I 1671 . i e iii, Qnebeo, 1858, p. 25. 

Mem. of 171^ Docs. Col. Hist. New York, vol. ix, Albany, 1855, p. 889. 
/■- Featherstonhaugh, l Canoe Voyage np the Minnay Sotor, etc, vol. i, 
London, Isit, p. 174. 
Follcsatoine. Vaudreuil, 1720) Margry, DeTsonvertes, tome vi, Paris, 1866, p. 511. 
I Cadillac, 1695) Margry, Di convertes, tome v, Paris, 1883, p. 121. 

Let. — Bailen, 1830) Ann. delaProp.de la Foi . . . , tome iv, Lyons, 1853,p. 537. 
Irotn. -Pike, An Account "i Expeditions t" the Sources of the Mississippi, etc, 
Philadelphia, 1810, |i 

Brown, Western Gazetteer, luburn, isit. p, 36 
Johnson 1763 Doos. i ol Hist. New lurk. vol. vii, Albany, 



' Coll Hiat. S 



h.»™an) MENOMINI SYNONYMY 13 

Fols-avoiae. — (Schermer horn, 1812) Col. Massachusetts Soc, vol. ii. 2d ser., Boston, 

1814, p. 10. 
Fiihiuin. — (Dalton, 1783) Col. Massachusetts Hist. Soc, vol. x, 1st ser., Boston, L809, 

p. 123. 
Macomili. — (La Chesnaye) Margry, Deoouvertes, tome vi, Paris, 1886, p. 6. 
Atahnomonie. — James in Tanner's Narrative of the Captivity and Adventures, etc, 

New York, 1830, p. 326. 
Mulhominea. — Charlevoix (1721), vol. ii, London, 1761, p. 61. 
MaJhoming. — Bacquoville de la Potherie, Histoire de i'Amerique Septentrionale, tome 

ii, Paris, 1753, p. 90. 
Malhominis. — Ibid., p. 70. 

Malhomins. — La Potherie, op. eit., tome i, p. 206. 
Malhominy. — (Cadillac, 1695) Margry, Decouvertes, tome v, Paris, 1883, p. 121; 

La Potherie, op. eit.. tome ii, p. 49. 
Malhommes. — Jeffreys' Natural and Civil History, op. eit., p. 48. 
Malhominis. — (Perrot, 1720) Meinoire sur les Mcbuts, constitutes et relligion des Sau- 

vagcs de I'Amerique Septentrionale, Leipzig- and Paris, L864, p. 127. 
Malomenis. — (Ffontenac, 1682) Docs. Col. Hist. New York, Albany, 1855, p. 182. 
Malomimis. — La llontan, New Voyages to North America, vol. i, London, 17o:i. p. 231. 
Malomines. — Garcilaso, La Florida del Inca, etc, Madrid, 1723, vol. ii, p. 290. 

(Quotes — erroneously — from La Hont.au.) 
Malominc", . — Blue .laeket 1 1807 i in Drake, Life of Teeumseh. etc, op. eit., p. 94. 
Malominia. — La Hontan, op. eit., p. 104. 

Malcmin. Sagard I L615), Histoire du Canada, etc, tome ii, Paris, 1866, p. 424. 
Mahiuminik. — Relations des Jesuites (1658), op. eit., p. 21. 
Maloumines. — Warren (1852), Col. Minnesota Hist. Soc, vol. v, St. Paul, 1855, p. 33. 

(So designated by the French.) 
llanomanee. — Kane, Wanderings of an Artist, etc, Loudon, 1859, p. 29. 
Manomines. — Henry, Travels and Adventures in Canada and the Indian Territories, 

etc, New York, 1809, p. 107. 
Maroumine. — Relations des Jesuites (1640), tome i. Quebec, L858, p. 35. 
Mathomenis. — La Potherie, op. eit., tome ii. 17">^. p. To. 
Matkominia. — Ibid., p. 81. 
Millionth/ ii*. — (Croghorn, 1759) Proud, Hist.orj of Pennsylvania, in North America, 

etc, vol. ii, Philadelphia, 1797-98, p. 296. 
Melomineeg. — I'erkius and Peck, Ann. of the West, St. Louis, 1850, p. 713. 
Memonomier. — Vater, Mithridates oder allgemeine Sprachenkunde, pt. iii, sec. 3, 

Berlin, 1806-17, p. 106. 
Mennominies. — (Goldthwait, 1766) Col. Massachusetts Hist. Soo., 1st ser., vol. x, 

Boston, 1809, p. 121. 
Menomenes. — t Pike. 1806) Schoolcraft, Inf. Respecting Ind. Tribes, vol. iii. Philadel- 
phia, 1853, p. 262. 
Menonu niea. — Brown, Western Gazetteer, Auburn. 1817. p. 265. 
Menominees. — (Treaty of 1825) U. S. Ind. Treaties, Washington, D. C, 1837, p. 376. 
Meuominie.— (Treaty of 1826) U. S. Ind. Treaties, Washington, D. ('.. 1837, p. 155. 
Sfenominny. — Featherstonhaugh, A ( lanoe Voyage, etc, op. eit., vol. ii. p. 25. 
Mi a a in in • . — -i (ale, Map of the Upper Mississippi, 1867. 
Vevomonees. — (Edwards. 1788) Col. Massachusetts Hist. Soo., 2d ser., vol. x. Boston, 

1823, p. 86. 
Afenomonei. — McKenney, Rep. Comm. Ind. Aft'., Washington, I). ('.. 1825, p. 90. 
Menomones.— Long's Narrative of an Expedition to Source of St. 1 'eter's River, vol. ii, 

London. 1X25, p. 171. 
Menomoniea. — Bondinot, Star in the West. Trenton. 1816, p. 100. 
Menomonys. — Lapham, Indians of Wisconsin, map, INTO. 
Hi iiiiitiniiK s. — t \.;i Pointe Treaty. 1842) Col. Minnesota Hist. Soc., vol. V, St. Paul, 

1855. p. 194. 



14 llll. MKN0MIN1 INDIANS kih ann.U 

tfmonowie: Howe, Historical Collections of Virginia, Charleston, 1862, p. 136. 

Johnson, London Doo. \\\\ i. 1763) Doc. Col. Hist. New York, vol. vii, 

albany, 1866, p. 583. Mentions 110 as belonging to the Ottawa confederacy.) 
<Niiiiti/>. — Johnson, 1764 I [hid., p. 648. 
I/,,,,,, Mai ion,MS.,1778 Schoolcraft, Inf. respecting Ind. Tribes, vol. 

id, Philadelphia, 1863, p 

Miiiuuiu*. -K<-: in Stanford's Compendium, London, 1878, p. 522. 

Minominee*. — Jones, lli-t..r> of the Ojibway Indians, London, 1861, p. 39. 
Minomoneet. Edwards, 17** Coll. Massachusetts Hist. Soc., lei ser., vol. ix. Boston, 

1804, p. 92. 
Minonimies, -(Warren, 1852 Coll. Minnesota Hist. Soc., vol. v, St. Paul, 1886, ]>. :cs. 
tfinonionei. — Bondinot, Star in the West, fronton, i v ni. p. 107. 
Minoomence. -Jones, History of the Ojibway Indians, London, 1861, p. 178. 
Mnmimiii'. — Henry, Travels and Adventures in Canada, etc, New York, 1809, p. kit. 
Vonomoneea. — ichooloraft, tnf. respecting tnd. Tribes, vol. v, Philadelphia, 1865, 

p. 145. 
Monomony. — Long, Voyages and Travels ol an Indian Intel preter, London, 1791, map 
Monomuniw Lindesay, 1749) Doc Col. Hist. New York, vol. vi, Albany, 1855, p. 638. 
i/„.,,. ■ Natural and Civil History, op. <it., p. 48. 

Bfynomamies. — Imlay, a Topograph. Descrip. of the Western Territory • •(' North 

America, London, 1797, p. 292. 
MynomanU >.— Hutchins, 177s i Sol Icraft, Inf. Respecting Ind. Tribes, vol.vi, Phila- 
delphia, 1857, p. 714. 
Omaaominw.— Father Zephyrin, Prayer Hunk in Menomoni, St. Louis, l vv - 
Omanomini. — Kelton, Annals of fori Mackinac, Chicago, 1882, p. 149. (So called by 

the < 'ii''« a. 
0-ihhh-o mm teg. — | Warren, 1852) i loll. Minnesota Hist. Soc, vol. v, St. Paul, 1885, p. 33. 
Oumalomini*. Prise de Possession, 1671) Margry, Decouvertes, tome i, Paris, 1876, 

p. '.'7. 
Oumalotiminek. — Relations dee Jesuites (1670), iil, Quebec, 1858, p. 94. 
Otimalouminef.— Relations des Jesuites 1671), ill, Quebec, 1858, p. 25. 
iiiiiiiiilniiiiiiiiii:. Relations des Jesuites I 1670), iii. ijih-I.it. lsr.s, p. 100. 
Oumaomiaieot. — (Dn Chesneau, 1681 Doc CoL Hist. New York. vol. ix. Albany, 1855, 

p. 161. 
Ouuaboimt. Prise de Possession, 1671) Doo. Col. Hist. New York, op. cit., p. 803 
FPalAomintef.— McKennej and Hall, History of the Indian Tribes of North America, 

etc, vol. iii, Philadelphia, 1864, p. 79. 
l\ hiii Imiuinn. — Long, Narrative of an Expedition to the Source of St. Peter's River, 

ol. ii. Philadelphia, 1824, p. 17.".. 
WUdOatt Xation of tht .—Of various authors. 

Wild Rice. -(Doc. of 1701) 1 CoL Hist. Nevi York, vol. iz, Albany, 1855, p. 722. 

Wild Bice Ealen. — Lapham, A Paper on the number . . . of the Indiana of 

Wisconsin, Milwaukee, 1870, p. 3. 

DISCOVER"? AND BAJxXI HISTORY 

Although the Jesuits had early penetrated the country west of Lake 
Michigan, and although La Salle had, in 1682, taken formal possession 
of the rallej of the Mississippi in the name of Louis the Great, King ol 
Prance and Navarre, it was n<>t imiil L699 that Lemoine dlberville 
planted the germ whence sprang the colony of Louisiana. 1 Thencefor 
ward various pi>st> were established at remote points, to facilitate 
intercourse between the outlying missions and settlements and to guard 

I Ira. y ,.i Pontiac, vol. >. Boston 1888, p. 61. 



hoffhah] NICOLLET WITH THE MENOMINI 15 

against invasion along the several waterways. Detroit guarded the 
approach from Lake Erie; Michilimackinac protected the entrance to 
Lake Michigan; while the forts at St. Joseph and at the head of Green 
bay (called La hay) commanded the routes between the lakes and the 
Mississippi. 

Sieur Jean Nicollet arrived on the "Baie des I'uants," or Green bay, 1 
about the year 1634, although the account of his voyage .thither was 
not recorded by Pere Barthelemy Yimont until 1043. 

Nicollet's arrival in the land of the Menomini was heralded by some 
young Winnebago Indians, who had been sent ahead; so that when he 
landed "this marvelous man'' must necessarily have made a profound 
impression, appearing as he did in a robe of China damask profusely 
decked with dowers and birds of various colors, and ■• carrying thunder 
in his hands." This gaudy display, together with the tiring of pistols, 
caused the terror-stricken women and children to flee. Between 1,000 
and 5,000 people partook of the leasts, at one of which, it is recorded, 
120 beavers were consumed. 2 

In the notice of the discovery of the Menomini by Nicollet, no accu- 
rate information is given as to their geographic position. Pere Gabriel 
Dreuillettes, who enumerated the several tribes located on Green bay, 
says that the first "nation," or the nearest to the village or town of St. 
Michel, was called in Algonquian, Oupouteouatimik (Potawatomi), and 
comprised about Too men or 3,000 souls, including 100 men of the 
"Nation of the Petun," or Tobacco nation. The second nation was 
that of the Noukek, the Ouinipegouek (Winnebago), and the Malou- 
minek (Menomini). These people, located a short distance only from 
the Potawatomi, gathered a certain reed which grew naturally on their 
prairies and which was deemed equal to Indian corn. There were 
also 200 Algonkin, who formerly resided on the rivers and along the 
northern coast of Lake Huron, but who had here sought refuge. 

The enumeration of tribes by Pere Dreuillettes continues, placiug 
the Maskotin out on the prairie, distant three days' journey by water; 
and various southward tribes are enumerated, with extravagant popu- 
lation — for instance, the Aliniouek (Illinois), living in GO villages, were 
said to number 20,000 men, or in the vicinity of 100,000 souls. 

The Noukek of this record were no doubt identical with the Nouquet, 
or Noquette, who lived on the northern extremity of Green bay on what 
today is designated the Bay of Noquet. Under this name, also, were 
the Menomini referred to in some old accounts; but no tribe at present 

1 From the French designation, " la grande baie/' 

• . . . On depeacha plusieurs ieunes ^t-us pour aller an deuant tin Munitouiriniou, erst a dire de 
I'homme merueilleux; on y viont, on le conduit, on porte tout son bagago. II estoit reuestu d'vne 
grande robe de damaa de la Chine, toute paraemee de tleui a ei d'oyseanx de diners* B oouleurs. Si tost 
qu'on l'apperceut, toutea lea femmes et lea enfana s'enfuirent, royant vn homme porter le tonnerre en 
sea deux mains (e'eat ainai i[u'ila nommient deux pistolets qu'il tenoit). La nounelle de Ba venue 
s'espandit incontinent aux lieux eireonunisina: il se fit vneassembleede quatre on cinq mille hommes; 
chacun des principaux tit son festin; en l'vn deaquela on aeruit an moina six-vingta Castors. — Rela- 
tions <les Jesuites, 1043, pp. ?■, 4. 

3 Relation des Jeauitea, Hm", p. 21. 



It! THE MENOMINI INDIAN- ' "<• l*» U 

existing preserves this desiguuti tin- al»orptiou of the group into 

some other body being probably the cause of the disappearance of the 
name. 

The Fox indiaus occupied the rallej of Fos river in 1711. when a 
French expedition under de Louvigny invaded their territory, without 
result: but their final expulsion from that country occurred in I7in. 
when their allies, the Sauk tribe, with whom they appear to have had 
a common origin, were also forced to leave. 

The Menomini finally appear to have concentrated about the bead 
of Green bay and along Menomini and Fox rivers, but nothing of 
interesl concerning them is found for some years, though they and 
other tribes appear to liave distinguished themselves al intervals in 
war expeditions. The Menomini, together with the Ottawa, Winne- 
bago, Potawatomi, and other northwestern tribes, rendered conspic- 

is service iu 1 1 1« - defeat of Braddock, in 17.v>. at Fort du Qnesne, 

where they were led and commanded by Sieur Charles de Langlade. 
They also participated in the battle before Quebec on the Plains of 
Abraham. Glode (son of Old ('anon |, Osauwishkeno (the Yellow Bird), 
Kaeliakawasheka (the Notch-maker |, and the elder Canon, were pres 
cm at the fall of Montcalm.' 

On June 7. 17'_'i>. peace was effected between M. de Ligney ami the 
chief of the Fox, Sauk, and Winnebago tribes "Pauns a la Baie" 
and tn make this peace "certain and stable" it was thought proper to 
grant to the chief of the first-named tribe his request thai a French 
officer in- stationed in that country, to aid him in "restraining his 
young men from bad thoughts and actions."" In consequence of this 
amicable arrangement a detachment of French troops was sent to gar- 
rison I. a Baj afterward called Fort Edward Augustus), which post 
was thenceforward occupied 1>\ the French until 1761. This, like many 
other posts throughout the French possessions, was not strictly of a 
military character, from the fact that numbers of French settlers had 

egated near there foi protection; not on act t of agricultural 

pursuits — for such were greatly neglected — but chiefly to establish and 

maintain traffic with the natives, furs being the chief product desired. 
These settlers were generally under tin- government of the comman- 
dant. The relations between these French settlers and the natives were 
undoubtedly oi an amiable character, as the general attitude and con- 
duct oi the French were rather oi a conciliatory nature, whereby their 
representatives gained unusual confidence ami good will among the 
natives — an attachment which was furthermore strengthened through 
the frequent selection by the French of Menomini wives. 

\llci the British and colonial forces had attained the conquest of 

Canada and the Marquis <!<■ Vaudreuil, the governor-general, had sur- 



if Wisoonsln for 1856, v.. I m 1657, pp 213-214. 
of M de ; ioU ••! ■inn. : 1726 in ''"11 flint. Sue. of Wisconsin fur 

p. 21 



Hoffman] FRENCH AND INDIAN WAK 17 

rendered, the victors began to take possession of the western posts. 

Thus, in 17<>1, Green bay was governed by a small force of 17 men of 
tlic Sixtieth (or Royal American) regiment, in command of Lieutenant 
Gorrell. This party arrived at Green bay on October 12. at a time of 
the year when it was customary for the Indians to be off on their 
annual hunting expedition ; so that there was but one family remain 
ing at the post.' Lieutenant Gorrell states that he hail found in his 
orders very little regarding the Indians, so that when leaving he 
applied to Captain Donald Campbell, at Detroit, lor further instruc- 
tions; the latter referred him to Sir William Johnson, then present, 
who told liim orally that unless he did his best to please the Indians 
he had better not go there. 

On account of the absence of the Indians, no council was held with 
the tribes until May i-'.i, I7(ii! ; at this time the chiefs of the Menomini 
and Winnebago were present and received strings of wampum in return 
for prisoners. According to ( ion-ell's journal, the number of Indian 
warriors dependent on the post was 39,100. The number of .Menomini 
warriors specified is only 150, which would indicate a total population 
of about 8Q0. 

After the peace of 1763, when the French troops were withdrawn and 
their places filled by the English, discontent among the Indians became 
apparent, and gradually became more and more hostile and in time 
developed into a conspiracy for the extermination of the English 
throughout the entire western frontier. This hostility was due to a 
variety of circumstances. The French had been the fast friends of the 
Indians, had been judicious ami lavish in the distribution of gifts, and 
had liberally supplied all who desired anus, ammunition, and clothing, 
until the tribesmen had almost forgotten their aboriginal modes of 
living and had become dependent on the garrisons and trading establish- 
ments; but with the advent of the English all this was changed, and 
the penuriousness with which these now necessary articles were dealt 
out — when they were not entirely withheld — caused great distress 
aud consequent dissatisfaction.-' Another source of trouble was the 
immigration of settlers and the occupancy of Indian lands by white men, 
while suspicion and anger were engendered by false reports carried 
from place to place by the " couriers de bois" or bushrangers — degraded 
itinerants who traversed the forest in search of furs and peltries 
which they carried to the trading posts, reaping profits which they felt 
would become greatly reduced should the traders themselves penetrate 
the wilds. The Indians, becoming alarmed at the rumored advent of 
the traders, who were said to be exacting and of murderous disposi- 
tion, made preparations to defend themselves, and finally concluded to 
take the initiative and. if possible, prevent intrusion by a people who 



i Gorrell's Journal. Coll. Hisl So* if Wisconsin i"i 18M, vol. i, 1855, p. 25 et. seq. 
■Parkman, Conspiracy ofPontiac, feoston, rol. I, 1886, pp. 17-j.'t Beq. 



IT ETH- 



1 g THE MENOMINI [NDIAN8 * NN " 

were enemies of the French. A Bhorl rime later, Pontiac made felt his 
power in the northwest; and although the destruction of many postB 
and settlements resulted, the French inhabitants were usually spared. 
In 1673, when the attack on Michilimackinac was planned, some 
Menomini joined the expedition; and they were present at, although 
they were not participants in, the massacre. 

It had been the plau ol Pontiac to capture also the fort at Green 
Bay, and a band of Indians at Milwaukee, consisting chiefly of 

Ottawa, Ojibwa, and Potawal i, was detailed for the work. But 

the Mei lini Indian- werefriendlj to the English and prevented the 

attack, and when instructions were received by Lieutenant Gorrell to 
abandon the post, Carron and li i~ Menomini tribesmen conducted the 
party to Mackinaw. "For his faithful adherence to the English and 

rejecti f the councils of Pontiac, < larron was subsequently presented 

with a large silver medal by the British authorities, with a certificate 
of his chieftainship and good Ben ii es." 

Winn, in 1764, sir William Johnson sent messengers to the various 
tribes of the Great Lakes, calling them to a council to be held at 
Niagara for the purpose of urging them to remain friendly to the 
English, a delegation of 199 Menomini went from Green bay, s confident 
of deserving recognition tor their services to Gorrell and his band of 
soldiers. They were received with cordiality ami greeted as brothers, 
ami on the adjournment of the council they departed well pleased with 
their experience. 

The English did not again occupy the post on Green hay. and the 
Menomini did not render service to them until at the outbreak of 
the Revolution, when a party under ('hath- de Langlade, in company 
with another large Indian force, went to Montreal and there held a 
council. About 1780, Captain Dalton, Superintendent of Indian Affairs 
tor the United States, in an estimate of the Indian tribes employed 
by the British in the Revolutionary war. estimated that the Fulawin 
Menomini had furnished about l~>t> warriors. 

Grig] in Ins Recollections of Wisconsin, states that "The Green 

bay settlement, from its incepi 745 to 1785, a period of forty 

years, had made Inn little [irog rver, who visited the locality 

in lTtitl. found that there had bl ! i rison since its abandonment 

in 1763, and that the tort had i pi in repair. There were but 

two trading establishments in ilj stores at Green Bay prior 
t.i L812. 

In L810 messengers arrived from I -eh and the Prophet, inviting 

the Menomini to join the Indi. acj against the Americans; 



' i , S57 pp i - 

■ i'. .11- \l.." Ili-i 

pinu y <■! Ponl lac, p lfi5 < 
• Coll •."! \ Bo ■ int published in l'lilla- 

B 



boffman] NEIGHBORING TRIBES 19 

but tliey responded in the negative and joined the British in the war 
of 18lL.'-14. They served under Colonel Robert Dickson, who had 
arrived at Green Bay with a party of Sioux Indians: for although 
there was a traditional feeling of hatred by tin- Sioux against the 
Menomini aud Ojibwa, still, when circumstances demanded union 
against a common enemy under one standard for attack or defense, 
all tribal differences were for the time set aside The party under 
Dickson participated in the attack on the Americans at .Mackinaw, 
but they were not actively engaged in the battle. 

The Winnebago, who may properly be termed the head of the Siouan 
family, were from the earliest historical times near neighbors of the 
Menomini and ou friendly terms with them and also with the Ojibwa, 
■who until 1795 or later occupied the country as far east as Lake 
Shawano. The Winnebago warriors occasionally came to Green Bay 
on a spree, passing through the Menomini and Ojibwa territory mi 
their way. It wasbecauseof thisconstantcomminglingthat representa- 
tives of all of these tribes were generally found together in their war 
excursions. 

The expulsion of the Fox and Sauk Indians from the country on Fox 
river and the head of Green bay (already referred to) is specially men- 
tioned by Jedidiah Morse 1 in his report to the Secretary of War in 
1822, in the following words: 

Major Irwin informed me, on the authority of Colonel Bowyerand an old Ottawa 
oliief, living at Ma-nitou-wauk, tin- river of h<nl spirits, that more than a century ago, 
the lux and Sac Indians, win. then inhabited the country on Green bay and Fox 
river, were conquered and driven away by the Menominees, aided by the Ottawas 
aud C'hippewas: that the Menominees hold this country by conquest, and that their 
title is admitted to be good by the Sacs. Foxes, Chippawas, and Ottawas. 

This statement 110 doubt originated from Charlevoix's remarks (1) that 
the Fox Indians were the original possessors of the land adjoining Fox 
river, and (2) that their principal settlement was about 60 miles up that 
river. They had made some depredations on French traders and 
exacted tribute of them, whereon the French commandant of the post 
took a party of his men in covered boats and, while distracting the 
attention of the Indians, opened fire ou them at the same time that his 
Menomiui allies attacked the tillage from the rear. Those who sur- 
vived the slaughter removed to Mississippi river. 

Can er-' reached Green bay in lTiio, and on his map of that date two 
Menomini settlements are located; the northern one on the western 
shore of the bay, near the present site of Oconto, while the southern 
camp or --castle'* is on the western bank of Fox river, a short distance 
south of --Fort la Bay." South of these towns the country is marked 
as occupied by the Winnebago, while that immediately westward is 
designated as "Saukies Land." 

'Report to Secretary of War. Kew Haven, 1822, p. 57. 

2 Travi.-ls through the Interior Paris of Korth America, in the yeara 1786, 1767, and 1768, Loudon, 

1T7- map. 



20 THE MI.V'MINI IM'1 ETB.AMI.M 

Ih. traditions relating tQ the origin of the totems of tin- Menomini 
refer to Menomini river (near the mouth) as the place where the Bear 
emerged from the gronud, and als.. to Wisconsin river as the place of 
the subsequent meeting of this anthropomorphic being with the Wolf. 
'I bese Btreams appear to bonnd the earliest traditional locality claimed 
by the Menomini; bo, too, other mythic transactions connected with 
the origin of other totems relate to the same region. Further infor- 

matioi this Babjecl will !»• round in connection with the description 

of the Menomini totem i. 

I 1:1. v l'Ii:s Willi Mil. 1 1.1)1.1: VI. GOVERNMENT 

The Menomini had been in the service of the British in past years, 
and as tin- war of 1812 1 1 found them still true to their old allies, it 
became necessary to establish a treaty of peace between the United 
States ami tin- tribe. So commissionei ■> were duly appointed on behalf 
of the Federal Government, and after conference with the headmen of 
the tribe the following was adopted March 30, 181 7. 

friendship made • mil concluded '.// and between William chirk, 

m Edward Chouteau, commissioners on the part and behalf of the 

I mint State) of America, of the •••<< part, and the undersigned chiefs and warriors, 

deputed by the tfonomenec tribe or nation of Indians, mi the i»irt ami behalf of their 

tribe or nation, of the other part. 

The parties, being desirous "i" re-establishing peace and friendship between the 
United States and the Baid tribe or nation, and of being placed in all things, and 

ery respect, on the same footing npon which they si I before the late war, 

have agreed t" the following articles : 

vm. 1. Every injury, or act of hostility, by one or either of the contracting parties, 
against the other, Bhall be mutually forgiven ami forgot. 

Art ..ill be perpetual peace and friendship between all the citizens of 

tin- United States and Ml the individuals composing the said Menomenee tribe "r 
nation. 
Ait. :;. The undersigned chiefs and warriors, on tin- part and behalf of their said 

tnl i- nation, •In. by these presents, confirm to the United States all ami every 

heretofore nia.li' by their tribe or nation t" the British, French, or 
Spanish government, within the limits of the United States, or their territories; 
ami a No. .nl ami evei \ treaty, ^contract, and agreement, heretofore concluded between 
tin- sai.l I nited Stati 01 nation. 

Ait I. The contracting parti. agree, promise and oblige themselves, 

reciprocally . t.. deliver up all prisoners now in their hands, i by what means Boever 

oo ma) have come into their possession,) to tin. officer commanding at Prairie 

ilu ( In. n. to he by In i ■ respective parties hereto, as e -i- it may lie 

able. 
\i i ... I in' mi' ■ 1 1 ids ami warriors as aforesaid, for themselves ami 

they represent, do hereby acknowledge themselves to be under the protection of the 
United Mates, ami of no other nation, power, or sovereign, whatsoever. 
In witness whereof, the commissioners aforesaid, ami the undersigned chiefs ami 
warriors, as aforesaid, have hereunto subscribed their nanus ami affixed their 
seals, tins thirtieth daj of March, in tin- j ear of out Lord one thousand eight 



i Treaties between the Int. Imlian Tribes, from 1778 1 

.... D ' 



Hoffman] LAND CLAIMS 21 

hundred and seventeen, and of the independence of the United States the 
forty-first. 

William Clark, L. s. 

Xiniau Edwards, i.. a. 

Auguste ( Ihoutean, l. s. 

Towanapee, Roaring Thnnder, bis x mark. i.. s. 

Weekay, the Calumet Eagle, his x mark, i.. s. 

Mneqnomota, the Fat of the Bear, his \ mark, i . s. 

Wacaquon, or Shomin, his \ mark. i.. s. 

Warbano, the Dawn, his x mark, ].. s, 

Ineuiikee, Thnnderer, his x mark, i. s. 

Lebarnaco, the Bear, his x mark. l. s. 

Karkundego, his x mark, i.. s. 

Shashamanee, the Elk, his x mark, 

Penoname, the Running w olf, his \ mark, i.. 8. 

Done hi st. Lovit, in tin pretence of 

R. Wash, Secretary to tin Commie- - Qontt, Lieut. I', s. Army, 

gionere, C. M. Price, 

R. Graham, U. S. I. A. for Illinois Richard 'I'. MoKenni 

Territory, Amos Kibbe, 

T. Harrison, Nathaniel Mills, 

Ninirod II. Moore, Samuel Solomon. 

Dr Morse, who made an official visit to Green bay in 1820. says: 
The Menominees claim the whole of the waters of Green-Bay, with its islands. On 
its north-west shores, and on Fox river, they claim from tin- entrance of Menomine 
river, in length, one hundred and twenty miles, south-west and north-east ; and in 
breadth sixty miles. On the south-east ahore of the Hay. and mi Vox river, from 
the river Rouge, on Red river, to the Grand < iockalav . a distance of forty-five miles, 
ami twenty-four in breadl h. 

Roughly estimated, this area would embrace over s. 000 square miles. 

The true extent of the territory claimed by the .Menomini, or recog- 
nized as theirs by the surrounding tribes, is not positively known; 
though the assertion has been made that the western boundary was 
Mississippi river, The Winnebago, who had always been friendly with 
the Menomini, were no doubt coclaimants to at least a portion of the 
lands in the eastern or Green bay section, as may lie inferred from the 
fact of their being a party to the treaties of relinquishment. 

To make intelligible the reason for the sale by these Indians of some 
of their lands, it is necessary to present a short sketch of the Holland 
Land Company of New York, which hail for many years held a preemp- 
tive right of purchase from the Indians, covering most of the lands of 
western Xew York, tins right haviu'g originated through the common- 
wealth of Massachusetts, ami having been confirmed subsequently by 
the state of New York. A large purchase was made from the Indians 
by Phelps and Gorman, embracing nearly all the lands east of Genesee 
river. Of the remaining portion, lying west of the river, a large 
cession was made to the Holland Land Company at a council of the 
Seneca Indians held in Geneseo in September, lT'.'T. certain large 
reservations of choice land being excepted. 



1 Op. cit., pp. 51, 52. 



22 Tin: Ml'AoMIM FNDIAN8 um.U 

< i.iK'i ;il AJbei i » ■. Ellis, 1 in bis •• Account of tin- advent of tin- New 
Fork Indians into Wisconsin," says: 

In 1810, the Holland I. ami Company sold all their pre-emptive right to tin- Indian 
.11 mn* to David A. Ogden, for fifty cents per acre. Mr. Ogden and In 
-in tin* purchase were afterward known as the "Ogden Company." Up to 
1817, thej hail succeeded in extinguishing bnt a part of tin' Indian title; tin- large 

ii s ,,i Cattaraugus, Alleghany, Tonnewanda, '1 mil Buffalo, still 

remaining. Tin- auxietj of the company to effect tin' extinguishment of tin' Indian 
title t c • these reservations, ami the removal of tin' Indians, had exhibited itself in 
various forms, ami sundry unsuccessful efforts, for years. In t li i - year, a new plan 

was lived, and its accomplishment set mi font, to wit: — to secure in tin- West, 

inaenl and aid of the ' ieneral < lovernment, an extensive grant id' lands from the 
western tribes, as ■ borne or bunting ground for tin- several tribes holding t lit- 
reservations in Western New fork. This plan was pondered with great care, 
thoroughly matured, decided and acted upon by the Ogden company, with equal 
skill ami vigor, < >ne of the first steps, was to secnre the consent and co-operation of 
the War Depart m. which was obtained. 

\ band of Indians, known as the Btookbridges — more properly the Mo-he-kun- 
nucka — had moved from Massachusetts at an early day, haviug obtained a cession of 
sunn- five by seven miles square from the Oneidas, on the southern border of their reser- 
vation, in the county of Oneida, N. V. Fhe Mo-he-kun-nucks Bold off a small tract 
on ilnir southern border, t" a few associated Indians from the remnants of various 
bands of [few England tribes, now known as the Brotkertounu. These two trihes 
had resided for Bei era! years on tin ir new posseesions near the i tneidas. 

About the year lsiT. a young leader, chief of the Mo-he-kun-nucks, Solomon U. 

Hendrick, B man ofmuoh more than ordinary energy and talent anion;; the Indians, 

succeeded to the bead of affairs. He regarded the languishing condition of his 
people as a reproach to the former name and glory of the old Mo-he-kun-nucks, ami 
used all his eloquence to persuade the young men to arouse, and make at least one 
effort to retrieve their name and character. He argued, with equal force and Bonnd 
reason, that their then paralyzed condition was owing to their confinement to a 
small space of ground, and being surrounded and preyed apon, by the white inhab- 
itants, from whose pernicious contact ami example, especially with regard to drunk- 
enness, they were sustaining a loss of all mural and physical energy and action; 
and urged, that tln-ir only hope for the future lay in emigration westward, and the 
securing of snefa an extent of conntrj . ;h wonld enable them to form new settlements, 
at auofa distance from the whites, as to escape from grog-shops and whiskey. 

Their resident missionary, Rev. John Sergeant, fell in with ami seconded the \ iews 
of the young chief. In a short time the whole tribe was indoctrinated with the new 
scheme, and anxious foi its consummation. The American Board of Missions gave 
influence and aid : through whose suggestions the late Dr. Jedediah | >» j Mors,., 
nf New Haven, became deeplj interested in the plan. This gentleman counselled the 
Indians and their friends to take immediate measures to have a visit paid, bj some 
nts. to the Western trii.es, to Beleel a proper point for location, and open 

r. ems for a cession of lands. |)r. Morse himself n as tl edit to be the very 

person to undertake such a mission. Application being made to the Secretary of 
War. Dr. Morse iras commissioned to make a general tour among the Ninth Western 
Indians, with a view to forming a better understanding between those tribes and 

the Government. Under this appointment, this gentleman spent the mi ier of 

1820 in visiting several of the North-Western tribes. Whatever other purposes mas 
have occupied the attention of this o ilaaioner, it is certain that of securing a 

we-tern letreat for the 8tock bridges and other New York Indian trihes was a leading 
llOUgfa the wnt.i has no c\ idem e of any collusion in the matter, at this date, 

with the Ogden Land ( ouipany. Green Baj was a point specially visited by Hr. 



Bap ;ii»l '"11 lU-t Boo. nf Wisconsin, vol. ii. Kadlaon, is.".n. pp. 41S-U7. 



boffman] ELEAZEE WILLIAMS 23 

Morse, where he spent nearly three weeks, and preached the lirst protestant sermon 
ever delivered at that place, 

During tbe year 1816-17 a remarkable personage appeared among the 
Oneida Indians; this was no other than Eleazer Williams, a descendant 
of Eeverend John Williams, of Deerfield memory, but who claimed to 
be the Dauphin of France — Louis XVII. General Ellis 1 says of him: 

In the summer of 1816, he made a tour in the State of New York, among the several 
tribes of the Sis Nations. The Oueidas received him with kindness and attention. 
They were more inclined to civilization, and a party of them to Christianity, than 
any other tribe of the Six Nations. 

Whether Mr. Williams borrowed the idea from Dr. Morse, the Mo-he-kun-nucks, 
or the Ogden Land Company, or whether it was, as he stoutly maintained, original 
in his own mind, certain it is, that some time in 1818, he began to broach cautiously 
among his Indian people a proposition of removing all the Indians of that State, as 
well as many of those of Canada, and the Senecas at Sandusky, to the neighborhood 
of Green Bay, and there unite them in one grand confederacy of cantons, but all 
under one federal head; the government to be a mixture of civil, military, and 
ecclesiastic, the latter to lie pre eminent. . . . 

Having secured this point amoug the Oueidas, he visited tbe other tribes of the 
Six Nations, and by holding out dazzling promises of future glory and aggrandize- 
ment, he enticed a few young men of each tribe to enter into his scheme. He next 
addressed the War Department, in imitation of the Stockbridges, soliciting its 
countenance and assistance to enaWe a delegation of twenty from the several tribes 
of the Six Nations to visit the Western tribes, for the purpose of obtaining a cession 
of country for a new home. The response of the Department was favorable, having 
doubtless been influenced by other parties moving for the same objects. 

Thus, it is to be observed, that whether singular or not, there was a combination 
of inlluences, dissimilar in motive but perfectly consonant m purpose, all operating 
at the same moment in urging a removal of the New York Indians to Green Bay. 
Each one of the parties claimed the eclat of originating the scheme: we incline to 
tin- belief, however, that they all, the Laud Company, the Mo-he-kun-nucks and Mr. 
Williams, might, and probably did conceive, at pretty near the same period of time, 
the idea of a new home for these Indians in the West. 

The late Honorable Lyman C. Draper, 2 formerly secretary of the 
Wisconsin Historical Society, referring to this subject, says: 

Rev. Eleazer Williams, with a deputation of the Oneidas, first visited the Green 
Bay region with a view of finding a new home, in the summer of 1820. Reporting 
favorably, in August. 1821, Williams again repaired to Green Bay, himself as the 
deputy of the St. Regis Indians, accompanied by a delegation of Oueidas, Stock- 
bridges. Onoudagoea, Senecas. anil Muusees, who made a treaty with the Menomonees 
and Wiunebagoes, and purchased a considerable territory from them. In September 
1822, this territory was largely increased by an additional purchase. The New York 
Indians emigrated from time to time in bands, and settled on their purchase. 

There has recently been called to my attention an editorial notice of 
Eleazar Williams, in The Nation (N.Y.) for May 31, 1894, which elicited 
a communication to the same periodical for June 14, 1894. After a 
few preliminary remarks, the letter continues: 

As early as 1810, Eleazar Williams called himself "Count de Lorraine" and 
wore a large tinsel star. My grandfather was acquainted with the man and fully 

1 Op. cit., vol. ii, pp. 418, 419. 

' Coll. Hist. Soc. Wisconsin for 1854, vol. i, 1855. p. 68, footnote. 



- I THE MKMiMIM IVI'IWS [iTHAW.lt 

impressed with hi* ignorance and pretence. The subsequent developments of his 
BeUon brought him to the notice of the family, and it was With this knowledge that 
1 1 1 y rather, l>r. Williams of the Baldwin Locomotive Works, happened to be in 
Canghnawaga when those of tin- tribe who knew of the childhood of Eleazar with 
qnestioued regarding his origin. Dr. Williams was then locating and laying the 
railroad through the Indian reservation, and was not only intimately acquainted 
with Oronhiatekha (D* Lorimier), the head chief, with Tataike (Jean Baptiste 
I; Hi., better known as "Grand ISaptiste"), the pilot of the- Lechine rapids, and other 
snbordinate chiefs, bni was adopted by the tribe, and i.s sun remembered by the 
older members as " Baristeseree." 

In tlif fall nf 1851 twn gentlemen rami' to • anghnawaga to investigate tin- story 
of Eleazar Williams. It was on a Sunday afternoon thai Ue Lorimier gammoned 
tin- mother ol Eleazar, Mary Ann Bice (Eanontewanteta), ami an old man ami 
woman who were with tin- parents ai tin- time of his birth, as well as others who 

COold tell of bis youth. It may be well to say Inn- that Eleazar was in bad oilor 

with thf tribe. This fait lias been made mnoh of by the upholders of the French 
origin, ami has linn stated by them as due to the lapse of the man from tin- Bomish 
faith, ami an attempt to avenge on him the slighted creed. The real facts are that 
the Bomish Chnrch, if it had any feeling in tin- matter, rejoiced in getting rid of 
a black Bheep, as Eleazar hail made his tribe the viotims of a favorite halm of his — 
tie- collection of money for a specific purpose, and its immediate conversion to his 

OWU Use. 

All the persons gathered mi that Sunday afternoon knew of the character of the 
man. and that was all. Tiny were then entirely ignorant of his pretensions, and 
spoke only Iroquois and a French patois. They were taken singly into the room n here 

they wiie to he questioned, and a Scotchman named MoNab, who was a notary nml 
great]] trusted by the Indians, acted as interrogator and interpreter. The old woman 
ill — f told how she was present at the birth ol Eleazar, and that In' was the son of 
Mary Ann I l.'ne Williams, and that the birth took place at Lake < ieorge, New York, 

where the party had gone on a fishing excursion. It was immediately after the 

Bevolution. Tin- old man followed and said that the birth took place as stated, ami 

he farther told how Eleazar had fallen trom high rocks when a boy and received 

injuries to hi- legs and knees that had left sears. Tin' mother then told In r story in 
corroboration Ol what had been told. Alter all the testimony had been taken, there 
one preseut hut felt that Eleazar Williams was an Indian. Mr. McNab then 
translated to them the printed account of tin- pretended French origin ol tip 
1 1 made the mother cry. and she said thai she km -w that Eleazar had done in any had 
things, but she did not think In- would deny his own mother. The matter was 

talked over by the tribe, and they did not hesitate to call him a liar. The pecnli 
Bourbon features uf Eleazar were possessed by De Lorimier, Francis Mount — by all, 
in ho t, who were descended from white capti 

Father Marconi Btated to my father that tin- early mission records were very 
incomplete, and. in general, those children burn outside of tin mission had no jdace 
on the record. This seems to cover the whole case. —Edward 11. fftlltatn»,jr., iimt- 
toorth, June l, 1894. 

Returning to a period before the consummation of the treat] of 1821, 
another phase of the Bubjecl may lie noted. General Ellis continues: 

Ihi- Menomonees and Winnebagoes having been apprised of the intended visit 
of their grandfather!, the Ifot-ta-waf*, but a t\-\\ days Aelaj occurred before they 
appeared i"i the hank of Fox river, to meei their eastern brethren. The reception of 
the delegates was cordial by tin- Menomonees ami Winnebagoes, and had there not 
third party to interfere, the New York Indians would probably verj soon 
have accomplished their object. The French inhabitants and half breeds settled at 
Green Bay, numbered about five hundred bouIs; their alliance with the Indians, par- 
ticularly the Mi nnni'i's. was \ sry close, and their influence with them v ery strong, 



Hoffman] LAND TREATY 25 

almost potential. Sonic of the more shrewd among them very soon penetrated the 
ambitions design of Williams, which was no less than a total subjugation of the 
whole country, and the establishment of an Indian government, of which he was to 
he the sole dictator. The French and traders immediately organized into an oppo- 
sition to the whole programme of the delegates. They were familiar with the 
Menomonees and Winnebagoes, present at their debates, counselled and advised with 
them in their deliberations, and when tin- answer of the Menomonees and "Winneba- 
goes was given, it was a deliberate and decided refusal to cede them an inch of soil 
west of Lake Michigan. It was plain to all, that the French and half breeds had 
answered, and not the Indians. The delegates expressed as much in their reply and 
affectionately requested their brothers to re-consider the matter, and answer tor 
themselves, independent of the French and half breeds. 

Several days were spent by both parties in ont-door discussions. The French and 
half breed interest, finding their position not safely tenable, counselled a kind of 
compromise, which being adopted, resulted in proposing a cession to their eastern 
brethren, the Not-ta-ways, of a strip of land live miles in width, running across the 
Fox river at Little Chute as a centre, and thence to the north-west and south-east, 
equi-distaut with their claims or possessions. In offering this cession to the dele- 
gates as their ultimatum, these tribes urged their limited possessions, the poverty 
of their hunting grounds, and their inability in consequence to subsist their people! 
The possessions of the Menomonees then reached from the mouth of Green Bay to the 
Milwaukee Kiver. North and South, and from Lake Michigan to the Mississippi, South- 
east and North-west. Those of the Winnebagoes included all the remainder of what 
is now known as southern Wisconsin, except the inconsiderable tract west of Sugar 
Kiver, claimed by the Sauks and Foxes. They were very much crowded, of course! 
The delegates saw that the object was, by placing them on a great thoroughfare, the 
Fox Kiver, between these two tribes, to establish such a surveillance over them as 
effectually to prevent any design or movement the New York Indians might ever 
attempt, contrary to the wishes or interests of the grantees, or the French inhabi- 
tants. After much deliberation, and a good deal of hesitation, it was concluded on 
the advice chiefly of Uendrick, the Mo-he-kuu-uuck chief, to accept the grant. A 
treaty was accordingly drawn up by Mr. Trowbridge, and signed by the parlies 
on the 18th of August, aud witnessed by the citizens and U. S. officers at the post. 
Five hundred dollars were paid the Menomonees and Winnebagoes at the time, and 
fifteen hundred dollars stipulated to be paid in goods the following year, in full for 
tin- cession. 

* # *f * *■ * # 

In about ten days the Menomonees and Winnebagoes assembled to greet their new- 
friends the yot-ta-waijs, as they called the New York Indians, and to receive the 
$1,500 payment, in goods, on the cession of 1821. Such an assemblage of wild 
Indians, young and old, women and papooses, was seldom seen. Of the two tribes, 
there could not have been less than five thousand souls, besides the New Yorkers, 
the French, half breeds, and Americans. The best specimen of Indian character, 
aud especially of a war dance, ever seen by the writer, was there given for several 
days. The Winnebagoes, of that day at least, exhibited the largest, most perfectly 
formed set of both men and women, almost ever seen anywhere. The great display of 
action and muscle in these dances, struck the beholder with admiration and terror. 
The ling round the dancers contained several thousand, all singing in chorus to 
tin- lead of tin- chief drummer; the voices of the Winnebago women prevailing in 
clarion tones above the whole. 

The payment of the fifteen hundred dollars worth of goods, was made with as 
much ceremony as possible by the delegates, accompanied by a sit speech setting 
forth the great advantages that would be derived to their western brethren by 
their settling among them. After the payment and the proper receipts of acknowl- 
edgment on the treaties, followed feasting, dancing, and a general hilarity for two 
days. The delegates then invited the Menomonees and Winnebagoes in a formal 
council, aud renewed the effort for a further extension of territory. Every argument 



26 THE MI'.NuMINI IMHANS mi.ro. 14 

ami a iii<>!-t libera] offer in the shape of annuities for ten years, were proposed in vain. 
The Winnebagoes gave the answer, stoutly refusing further negotiations. Thai trihe 

sunn left in o body in repair t<> their hunts. TheMei nees lingered, and were again 

got into conncil with the delegates, which conference continued for se\ eral daj 
finally resulted in the great transaction which gave the New York Indians the foot- 
hold on l'n\ River, which the] have in part maintained to this day, The Menomonei a, 
for :i trifling consideration, ceded to the New York Indiana a right in eommon to the 
a hole of their landa. Although soma i wo of the principal ohiefa were not present to 
join in this important cession, this treaty, :is well as the one of the previous year, 
were approved by the President, and the New York Indians thereby recognized as 
joint owners with the Henomonees of all their immense territories comprising nearly 
half of the State of Wisconsin. 

The several tribes of the New York Indians now hoped to be aide to occupy, 

without further hindrance or trouble, their new homes, jointly with the Menoruo- 
ii.. s; lint subsequent events proved their wishes but half attained. The whites 
and traders at Green Baj saw that the Menomonees bad been grossly over-reached 

by their new friends, the New York Indians, in a bargain. They very soon showed 

thai tribe, that in making the Yot-ta-ways equal owners with them in their country, 
ilie\ could no longer control their own affairs, especially in the great business of 
treating with their great Father; thai the New York Indians, if their treaties were 

to stand, would, in a short time, out-mineral them in tactics, and probably in num- 
bers, and put them completely in the hack ground in all public matters. The 

arguments had their effect, and in a short time the Menomonees repented of the 
bargain, ami Bought means to invalidate the treaties. The same ingenuity which 
had helped them to a dislike found < i • ■ . i < I > pretext for denying and repudiating the 

treaties, especially the last one. It was said, thai at the treaty id' 1822, several of 
the chiefs highest in authority were not present, which, being true, gave the tribe a 
g I reason for dem ing and w ith holding sanction to the arrangement. AjB usual in 

such eases, the Henomonees separated into two parties, the one adhering to the 

treaties and the interest of the New York Indians, the other denying them and 

resisting their rights to any part of the country. The adverse party had the support 
of all the trading interest, together with most of tin' half breeds, and soon became 
the st ion.;. 'st. both in point of Influence and numbers. 

'This treaty or purchase Included all the country, beginning al i'"- Grand KakaUn, on Fox River, 
thence east on the Lowerliueof the purchase of tin- NV\\ York Indians "i the preceding year, to or 

«■' 1 ui .1 islalll with 111.' Man a wali-ki all I M ilw auk. -,'p river; I lien i .■ <!"" I to its nii.uth ; tlnli.e 

northerly, on the borders of Lake Mi- bigan, to ami across tic month of Green Baj bo a- to Include all 
thu islands of tie- Grand I beuoa from tie- mouth "i Grsen Bay northerly, to tbo Bay de 
hToque, on Lake Hiobigan j thenoe a westetiy oourse on the baighl af land separating thewateraof 
Lake Superior ami Michigan, to the head of the ktenomonee river; thence continuing nearly thesame 
eourse until it atirikea the north-eeatern boundary line of the land purchased bj tin N< v. York Indians 
the year preceding, and thenoe south-easterly to the place of beginning, rhieapp e beens 

oompleteoeeeianof "alltberight, title Interest, anddaim" of thaMenomonees, totht intrydeecrfbed, 

ng, however, "tin' free permission ami privilege of occupying ami residing n|>..n the Lsnds 
herein ceded, in. common with tbem— the Si.uk Ida, Tusoarora, Si. Etegis ami tluneee 

nation* I abaa, That they, ii"' ktenon ball aotinauy manner infringe 

u| in \ aettlemei Improvements whatever, which may It in airj manner made by the ssld 

- idge, < iceJdi ruaci a, 6t>£ 

dollars in goods t.< l..- paid in band, I one thousand doll.i bithe next year sad a similar 

am. Mini the year following. Ibis treaty was oonoloded September 23d, 1833. Mat President Monroe 
di.l in.i approve, i" ii* tall extent, tbJa purchase; hie approval beai Ing data March Kitli. 1823, Is thus 
qualified: "The aforegoing bastmmenl i* approved -<► fai aa to the Stookhridge, Oneida, 

Tusoarora, St Regia, ami Munaee tribea or natlona --l ludiana, Hull portion "t the country 

bed, whleh lies between Sturgeon Baj ■ Fox River, that part of the tat rpnrchaae 

ma.!. i.\ eaid tribes nr natlona "f Indians af the Menomonee ami Winnebago Indians, <>n the Bth of 
August 1821, which lies south ot Pox River, and a Line drawn from the south-eastcora extremity of anid 
parohase to the head "t Bturgeon Hay. ami no further; thai quantity I., ring deemed aufilelent far the 

nseof thefli "'i id txibee or nations ot Indiana." rhla treaty, and that of the preceding 

round hi lull, appended to il"' addresa of Bon. ktorgaa I., Martin before the w Isoonsfcn 
State Hlatoi 



hofpman I BUTTE DES MORTS TREATY 27 

The dissatisfaction among- some of the Mcnomini respecting these 
treaties increased with time, and things were extremely discouraging for 
the success of Williams' plans and the views of the Ogdeu Company, 
until the year 1S27, when the following treaty was made, viz: 

Articles of a treaty made and concluded at the Butte dee Moris, on Fox river, in the 
Territory of Michigan, between Lewis Cass and Thomas L. McKenney, commissioners 
on the part of the United Mates, and the Chippeway, Menomonie, and Winneiago tribes 
of Indians. 

Art. 1. Whereas, the southern boundary of the Chippeway country, from the 
Plover Portage of the Ouisconsin easterly, was left undefined by the treaty con- 
cluded at Prairie du Chien, August 19, 1825, in consequence of the non-attendance 
of some of the principal Menomonie chiefs; and, whereas, it was provided by the 
said treaty, that, whenever the President of the United States might think proper, 
such of the tribes, parties to the said treaty, as might be interested iu any particu- 
lar line, should be convened, in order to agree upon its establishment: 

Therefore, in pursuance of the said provision, it is agreed between the Chippe- 
ways, Menomonies, and Winnebagoes. that the southern boundary of the Chippeway 
country shall run as follows, namely : From the Plover Portage of the Ouisconsin, 
on a northeasterly course, to a point on Wolf river, equidistant from the Ashawano 
and Post lakes of said river; thence, to the falls of the Pashaytig river of Green 
Bay; thence, to the junction of the Neesau Kootag or Burnt- wood river, with the 
Menomonie; thence, to the big island of the Shoskinaubic or Smooth Rock river; 
thence, following the channel of the said river to Green Bay. which it strikes 
between the little and the great Baj de Noquet. 

Art. 2. Much difficulty having arisen from the negotiations between the Menomonie 
and Winnebago tribes and the various tribes and portions of tribes of Indians of 
the State of New York, and the claims of the respective parties being much con- 
tested, as well with relation to the tenure and boundaries of the two tracts, claimed 
by the said New York Indians, west of lake Michigan, as to the authority of the 
persons who sigued the agreement on the part of the Menomonies, and the whole 
subject having been fully examined at the council this day concluded, and the alle- 
gations, proofs, and statements, of the respective parties having been entered upon 
the journal of the commissioners, so that the same can be decided by the President 
of the United States; it is agreed by the Menomonies and Winnebagoes, that so far 
as respects their interest in the premises, the whole matter shall be referred to the 
President of the United States, whose decision shall lie dual. And the President is 
authorized, on their parts, to establish such boundaries between them and the New 
York Indians as he may consider equitable and just. 

Art. 3. It being important to the settlement of Green Bay, that definite boundaries 
should be established between the tract claimed by the former French and British 
governments, and the lands of the Indians, as well to avoid future disputes as to 
settle the question of jurisdiction. It is therefore agreed between the Menomonie 
tribe and the United States, that the boundaries of the said tracts, the jurisdiction 
and title of which are hereby acknowledged to be in the United States, shall be as 
follows, namely: — Beginning on the shore of Green Bay, six miles due north from 
the parallel of the mouth of Fox river, and running thence in a straight line, but 
with the general course of the said river, and six miles therefrom to the intersection 
of the continuation of the westerly boundary of the tract at the Grand Kaukauliu, 
claimed by Augustin Griguion; thence, on a line with the said boundary to the 
same; thence, with the same to Fox river; thence, on the same course, six miles; 
thence, in a direct line to the southwestern boundary of the tract, marked on the 
plan of the claims at Uieen Bay, as the settlement at the bottom of the bay; thence, 
with the southerly boundary of the said tract to the southeasterly corner thereof; 
and thence with the easterly boundary of the said tract to Green Bay. Provided, 
that if the President of the United States should be of opinion that the boundaries 



28 



TIIK MENOMINI INDIANS 



[KTH. ANK. 14 



thus established Interfere with any just claims of tin- [few York [ndiane, tin- President 
may then change tin- said boundaries in any manner In- may think proper, so that 
the quantity of land contained in tin- said tract I"- nut greater than by tin- boundaries 
herein defined. And provided also, That nothing herein contained shall be construed 
tu ha mi any effect npon the land claims at Green bay ; 1 hi i the same shall remain as 
though this treaty had not been formed. 

Ait. I. In consideration of the liberal establishment of the boundaries as herein 
provided for, the commissioners of tin- United States have this day caused to be dis- 
tributed among the Indians, g Is to tl" amount of fifteen thousand si\ hundred 

and eighty-two dollars, payment tin' which shall he mads by the United States. 

\it . .'i. The sum of one thousand dollars shall be Annually appropriated for the 
trrm of three j ears : and tbo .sum of fifteen hundred dollars shall be annually there- 
alter appropriated as long as Congress think proper, for the sducal ion of the children 
bribes, parties hereto, and of the New fork Indiana, to in- expended under the 
direction of the President of the United States. 

Art. 6. The United States shall be at liberty, notwithstanding the Winneb 

are parties to this treaty, to pursue such measures ,-is they may think proper for the 

punishment of the perpetrators of the recent outrages at Prairie da < Ihien, and npon 

tin- Mississippi, and for the prevention of such acts hereafter. 
Art. 7. This treaty shall be obligatory after its ratification by the President and 

the Senate lit' the United States. 

Done at the Butte des Mortes, on Fox river, in the Territory of Michigan, this 
eleventh day of August, 1827. 



Lewis I 

Thiini.is l.. McKenney. 

i 'hipptuaf/to. 
Shinguaba Wossin, his x mark. 
Wayishkee, his x mark. 
Sheewanbeketoan, his z mark. 
Mo/ul. iido. his x mark, 

Gitshee Waubezhaas, Ins x mark, 
Moazoninee, his x mark. 
Mishaukewett, bis x mark, 
Honominee Cashee, his x mark, 
Attikumaag, his x mark, 
Umbwaygeezhig, his x mark, 
Moneeto Penaysee, his x mark. 
Akkeewaysee, Ins x mark. 
Sheegad, hi- x mark. 
Wauwaunishkau, his x mark, 

Ananiikec Walia, his x mark, 
1 i.ki wazee, his x mark. 

MenotnoniBt. 

Be, his x mark, 

Josette < aion. lii- x i 
KominikS] , jnn. his x mark. 

Kliiini" n. his x mark. 
Koininike\ . s. n. his x mark, 

ECeshiminey, his x mark, 

Woiniss-atte, his x mark. 



I'uu iiiysniiit, his x in 

Manbasseanx, his x mark. 
Myanmecbetnabewat, bis i mark. 
Pemabeme, his j mark, 

Kegisse, his x mark. 

L'Espagnol, his x mark. 

Kichiaeiiiliu I, his x mark, 

I In. i Tshoop, (or four legs, ) bis x mark, 

Tshayro-tshoan Kaw, hi< x mark, 

Karry-Man nee. (walking turtle,) his x 

mark, 
Sau-say-man-nee, his z mark, 
Mannk-bay-raith, (tattood breast,) his x 

mark. 

Shoank Skaw, (white dog,) his x mark, 

Shoank tshunksiap, (black wolf,) his x 

mark, 
Kaw Kawsay-kaw, hisx mark, 
\V hea nk- Kaw. (big duck,) his x mark, 
Shoank-ay-paw-ksw, (dog bead,) his x 

mark. 

ly-nam- •. (walking mat,) his x 

mark, 

Wannk-tshay-bee-sootsh, I red devil, ins 

\ mark. 
Wau-kaun hiia-nna-niek. i little BUS 

Ins x mark, 
Kaw-necshaw . i w bite i row , i his x mark. 



Witneeeeei 



Philip is. Kej . Secretary, 

I'.. Boardman, Captain id ' . 8. /"- 

Imihii, 



Henry K. Schoolcraft, ' . Statet In- 
dian .hit ni, 
1 1, ii i> B. Brevoort, I . S. /. Agt., 



hoffjian] STAMBAUGH TREATY 29 

Thonias Eowliiud, .In. Bpt. Feeds Fniivrl. I In-ai/man, 

1). G. Joues, Jesse Miner, 

R. A. Forsyth, Henry Conner, Inttrjinli r. 

S. Couant, John Kinzie, Jim. 

E. A. Brush, 

Note. — The above treaty was ratified with the proviso. "That the said treaty 
shall not impair or affect any right or claim which the Xew York Indians, or any of 
them, have to the lands, or any of the lauds, mentioned in the said treaty 

The action of the United States Senate, in its ratification of this 
treaty, known as the "Treaty of Butte des Morts," failed to bring 
about a satisfactory condition of affairs, and new commissioners were 
appointed in 1830 to endeavor to bring about a satisfactory conclusion 
of the matter. The leading Meuomini weir inflexible, stating that 
their chief men had not been consulted in the previous treaties, unau- 
thorized or unintluential Indians assuming such authority without any 
right thereto. The expression of opposition was that the New York 
Indians were simply regarded as tenants at will and in no sense con- 
sidered as owners or controllers of the soil. 

The commission failed to effect anything, and it was not until 1S31 
that the treaty, since familiarly known as the Stambaugh treaty, was 
definitely concluded, and signed by the parties. Mr Ellis 2 remarks: 

The New York Indians were not parties to the treaty. In order to a proper under- 
standing of the subject, it is necessary to make copious extracts. The treaty sets 
forth the boundaries as claimed by the Menomonees, taking all the lauds east of 
Fox River, Green Bay, and Lake Winnebago, and from Fond du Lac south easterly to 
the sources of the Milwaukee River, and down the same to its mouth — this tract was 
ceded to the United States. They claimed westerly and north-westerly, everything 
west of Green Bay from the Shoskonabie (Es-co-na-ba) River to the upper forks of 
the Menomouee, thence to Plover Portage of the Wisconsin, and thence up that 
river to Soft Maple River; west to Plume River of the Chippewa, thence down the 
Chippewa HO miles; thence easterly to the fork of the Monoy or Lemon weir River, 
and down that river to its mouth; thence to the Wisconsin Portage, thence down 
the Fox to Lake Winnebago. 

The first article of the treaty relates exclusively to the New York Indians, and is in 
the following words: The Menomonee tribe of Indians declare themselves the friends 
and allies of the United States, under whose p:. rental care and protection they desire 
to continue; aud though always protesting that they are under no obligation to rec- 
ognize any claim of the New York Iudiaus to any portion of their country ; that they 
neither sold, nor received any value, for the land claimed by these tribes; yet, at the 
solicitation of their Great Father, the President of the United States, and as an evi- 
dence of their, love and veneratiou for him. they agree that such part of the laud 
described, being within the following boundaries, as he may direct, may be set apart 
as a home to the several tribes of the New York Indians, who may remove to, and set- 
tle upon the same, within three years from the date of this agreement, viz. : Begin- 
ning on the west side of Fox River, near the " Little Kackalin," at a point known as 
the "Old Mill Lam," thence north-west forty miles; thence north-east to the Oconto 
creek, falling into Green Bay; thence down said Oconto creek to Green Kay: theme 
up and along Green Bay and Fox River to the place of beginning; excluding tbere- 

1 Treaties between the United States of America and the several Indian tribes, from 1778 to 1837, 
Washington, 1837, pp. 412-415. 
-Op. cit., vol. ii, pp. 435, 436. 



30 THE MENOMIXI INDIANS RB.um.14 

from all private olaims confirmed, and also the following reservation for military 
purposes: Beginning oo the Fox River, at the mouth of the lirst creek above Fori 
Howard, thence north Bixty-foar degrees west to Dnck Creek; thence down said 
Duok Creek to its mouth ; thence up and along Green Bay and Fox River to the 
place of beginning. The M«'i lonee Indians also reserve, for the use of th«- \\ 

,iV the oountrj herein designated for the New York Indians, timber and 

firewood for the United States garrison, and a> mooh land as may be deemed 

uiry for pnblio highways to be looated bj the direction and at the discretion 
of the President of the United States. The country hereby ceded in the United 
Btates, for the benefit of the New fork Indians, contains by estimation, about five 
hnndred thousand acres, and includes all their Improvements on the west side of 
Fox River. 

In consequence of this treaty the hopes of Bleazer Williams were 
crashed, and those of the Ogden Land Company were not encouraged. 

Tin' land Bel apart tor tin' New York Indians was evidently too limited 

for agricultural purposes. Colonel Stambaugh feared that his treaty 

would not lie adopted l>.v the Senate, and also that his appointment as 
Indian agent — which had not yet been acted upon — would not lie con- 
firmed; bo he again had the Menomini called before the commissioners 
and Some Supplements made to the treats, by which two of the most 

objectionable features were remedied. The Senate refused to take up 
the treaty at the ensuing session, and it was not till 1832 that it was iii 
Bhape tor promulgation. Even then the Menomini opposed the plan of 

the New York Indians to put a fort on the land south of the Little 
Kakalin, and their assent was necessary, so that an amicable settle- 
ment was not reached till 1832. 

In 1838 another treaty was made between the Oneida Indians 
and the United States regarding some money which they wanted, as 
sole representatives of the large cession of the treaty of L831, by the 
Blenomini on the western side of Vox river. The following extracts 

will serve to indicate the chief points upon which the < >ncida were ad- 
vised, by their missionary, to base their claim, viz: 

Art. I. 'flu- first Christian and Orchard parties of Indians, cede to tin- 1 nited 
States all their title and interest in tin- land set apart for them in tin- first article id' 
■ aty witli tin- Menomonees, id' February 8th, 1831, and the second article of the 
treaty with tin- Bams tribe, October 27th, L832. 

An. 'J. From the foregoing cession there shall be reserved to the said Indians, t" 
in- held as other Indian lands an- held, a tract id' land containing one hnndred n res, 
for eaob Individual, and the lines shall be so run as to include all their settlements 
and improvements in thewioinitj id' Green Bay. 

Ait. '.k In consideration of tin cession contained in the first article of this treaty, 
tin' United States agree to pa] in the Orchard party of the Oneida Indians three 
thousand dollars, ami to tin- First Christian party of Oneida Indians thirty thou- 
sand and five hundred dollars, of whioh last sum three thousand dollars may tie 
expended, under tin- supervision of tin- Rev. Solomon Davis, in the erection of a 
chnroh and parsonage bouse, and the residue apportioned, under tin- direction id' 
the President, among the persons having just olaims thereto; it being understood 
that said aggregate sum of thirty thousand and five hnndred dollars is designed to 

in- in reimbursement of nies expended by said Indians, and in remuneration of 

tin- services of their ohieis ami agents, in purchasing and seouring a ntlt- to the 



hoffmanj LAND TREATY OF 1848 31 

laud ceded in the 1st article. The United States farther agree, to cause the tracts 
reserved m the 2nd article, to be surveyed as soon as practicable. 1 

There are several other ai tides to this treaty, but they are unim- 
portant and are therefore omitted. The treaty was rati lied by the 
Senate and promulgated on May 17, 1838, and by it the possessions of 
the Six Nations in Wisconsin were reduced to the present reservation 
of the Oneida on Duck creek, near Green bay, containing about 111,000 
acres. 

By a treaty made October 18, 1848, between the United States and 
the Menomiui Indians, the latter agreed to cede, sell, and relinquish to 
the United States "all their lauds in the State of Wisconsin, wherever 
situated." For this they were to receive certain lands ceded to the 
United States by the Ojibwa Indians of the Mississippi and Lake 
Superior in the treaty of August 2, 1847, as well as some other lands 
ceded (and not yet assigned) to the Winnebago, laud which was guar- 
anteed to comprise not less than 600,000 acres. There was also a money 
consideration. This treaty was ratified January 23, 1840. Another 
treaty supplemental to this was made May 12, 1854, because of the 
desire of the Menomini to remain in the state of Wisconsin, and their 
special unwillingness to remove to the Ojibwa country west of Missis- 
sippi river which had been assigned them. Consequently, all lands 
which had been granted to them by the treaty of 1848 were relin- 
quished, and in consideration thereof the United States gave them 
"for a home, to be held as Indian lands are held, that tract of country 
lying upon the Wolf river in the State of Wisconsin, commencing at 
the southwest corner of township 28 north, of range 10 east, of the 
fourth principal meridian, running west twenty- four miles, thence north 
eighteen miles, thence east twenty-four miles, thence south eighteen 
miles, to the place of beginning, the same being townships 28, 29, and 
30, of ranges 13, 14, 15, and 16, according to the public surveys." This 
treaty was assented to by Osh'kosh and Kesheua, and was proclaimed 
August 2, 1854. 

On February 11, 1856, another treaty was made by which the 
Menomini ceded to the United States a tract of land, not exceeding 
two townships in extent, and selected from the western part of their 
reservation, for the purpose ol giving a reservation to the Stockbridge 
and Muusee Indians. This treaty was proclaimed April 24, 1856. 

PRESENT LOCATION 

Under the treaties with the United States, the Oneida, the Stock- 
bridge and Munsee, and the Menomini have each their respective 
reservations. The Oneida, numbering over 1,200, have a reservation of 
60,800 acres near Green bay; the Stockbridge and Muusee Indians, num- 
bering about 250, occupy a reservation southwest of the Menomini, 
containing 60,800 acres, while the Menomini are located on a reserva- 
tion of ten townships, equal iu round numbers to 360 square miles or 



I Coll. Hist. Soc. Wisconsin for 1855, vol. ii, 1856, p. 447. 



32 nil. MLNo.MINI INDIANS [rrH.AN.vii 

230,400 acres.' The reservation is Located in t In- northeastern interior 
of the state <>(' Wisconsin. The tract embraced « ithin it- Limits is well 

WOOded. and is tilled with lakes and rivers, affording an abundance of 
^aine and lisli (see plate I . 

The Indian-- removed to their present liome in October, 1852, most of 
them ascending Wolf river in canoes; yet today a canoe is looked 
upon by them with as miieh interest and curiosity as it would be in an 
eastern city, so rarely is one found. 

By an act of Congress of February 13, 1871, provision was made for 
the sale of a portion of the Meuomini reservation, bat as the consent 
of the Indians was not obtained, no portion of their lands have yet 
been disposed of.' 

POPULATION AND CHARACTERISTICS 

According to the report of the Commissioner of Indian Affairs for 
1892, the " whole number of Meuomini reported On the reservation is 

1,335, with 343 children of school age." To this should be added about 

.'idii representatives of the tribe scattered throughout the country east 
of the reservation, at Oconto, Menomonee, and several other places. 
This would raise the aggregate population to 1,035, which corresponds 
with the number estimated during the summer of 1893. 

Hut little is known of the early population of the nfenomini tribe, 
inasmuch as in most instances reference is made to villages, or simply to 
the warriors. If an estimate is to be based on the number of fighting 
men. various processes may be adopted to determine the approximate 
population of the entire tribe. 

In the Paris documents of I 7 IS, Dumber \ 11/ the statement is made 
thai ••The Puans and the folic Avoines are not numerous; each nation 
may number 80 or 100 men. . . . All these tribe-- are very indus- 
trious, ami the women are four time- more numerous than the men." 
Eere we have a specific comparison of numbers between the males and 
females, but when Charlevoix arrived at t he mouth of Menomonee river, 
in 1721, he found a village of this tribe, and Bays: •■The whole nation 
consists of this village, and that not very numerous."' ' 

Lieutenant Gorrell, commandant of La Bay (Green Bay in 1761| 

states that ••There are. by both French and Indian account-. 39,100 
Indian warriors, besides women and children, depending on this post 
for supplies."' Among the tribes enumerated he mentions 160 warriors 
of the Folles Avoines, occupying two towns at La Bay. According to 
numerous comparisons made, as pertain to other tribes, this would 
place the entire population at about 7">o souls, thus allowing five to 



1 LQOOItMng to the land snr\.-\M. ;il,uut lU'MHi :i. ■!-.-•. iiililitiim.il in < in lira. ...i in lak.-* ami iiii-amleriil 

n.s. 

1 Beport ni ' lonunlasionei ni Indian A.nalra t..r 1872, Washington 1872, p. 80. 
•Dou ''..11 m»t N'i« v.irk. vol ix. Albany, 18S5, p 8K9. 

4 .Iniirnal ..I :. Voyage to Norlli Alnt-ii.a v.l lil. 

' OoiraU's Journal, Coll. in-' Soc of Wlanonsln, to! 1. 18M p. 32 



Hoffman] EARLY POPULATION 33 

each warrior. In Purcell's enumeration of "warriors, gun-men," 1 etc, 
the Creek and Seminole Indians had about one warrior in three of the 
population; the Chickasaw one in four, the Choctaw, Cherokee, and 
Catawba one in three. If the same ratio should be applied iu the 
enumeration of the Menomini, the population of that tribe would be 
nearer GOO. 

There appears to have been a rapid increase in the population sub- 
sequently if we may credit Dr Morse, 2 who visited Green bay in 1820, 
with reference to the subject of removing to that country the New 
York Indians. He says, '-The Menomiuees, or Folles Avoines, have 
600 warriors, 900 women, 2,400 children, total 3,900; they live in ten 
villages, northwest of Green Bay, on Menoinine river, which is their 
north-east boundary, but chiefly on Fox river, on and near Winnebago 
lake." A few are mentioned, also, as scattered at other places. In 
this enumeration the proportion of warriors to the whole number 
would be about one to six and a half. 

According to an enumeration made in September, 1842, the popula- 
tion was found to be 2,464, 3 but in 1850 they were estimated at only 
500 souls. 4 In 1856 the number reported was 1,930, while in 1857 the 
total number was given as 1,697, comprising 358 men, 425 women, and 
914 children; the discrepancy being doubtless due to inaccuracy in 
counting and not to death. Great difficulty has been experienced at 
various times in endeavoring to obtain an accurate census, as Indians 
are frequently governed in their statements and conduct by the motive 
which they conceive to prompt the agents or other authorities in 
procuring such enumeration. When, for instance, they believe that it 
is to their advantage to exaggerate their population, women have 
been known to report themselves with their family, and to increase 
the latter by borrowing an iufant to swell the number; when, a few 
moments later, the same infant, wrapped in another blanket, would 
be brought forward by another woman to add to her household. On 
the contrary, if the question of population be such that it would be 
advantageous for the Indians to report as small a number as possible, 
scarcely any infants could be readily found. 

The report of the Commissioner of Indian Affairs for 1863 places the 
Menomini population at 1,724 souls, while some years later (in 1872) 
the population on the reservation was 1,362. The report of the same 
officer for the year 1882 places the population at 1,500; for the year 
1884 at 1,400; for 1890 at 1,311, and for the year 1892, as above stated, 
the total is given as 1,335, not including those residing at and in the 
vicinity of Oconto, who number about 300. 

The Menomini Indians are rapidly adopting the pursuits of civilized 
people, considering the comparatively short period of time since they 

' Coll. Mass. Hist. Soc, vol. it, 1795 pp 99-100. 

2 Report to the Soc. of War, New Haven, L822, p. 51. 

3 Report Commissioner Ind. Aff.. Washington, 1843. p 440 

' History of the Catholic Missions. John Gilmarv Shea, New York (1854 !)■ 
14 ETH 3 



34 THE MENOMIM INDIANS [bth.axn.14 

wore blankets and subsisted almosl exclusively by the chase. But 
little hunting is done al this day, although deer, bear, and Bmaller 
animals are abundant. This tribe lias always been friendly to the 
w hites, mid their reception of strangers is hospitable. Major Zebnlon 
Montg ary Pike, in bis " Expeditions," mentions a meeting in Min- 
nesota witli Shawano aud his band, who had gone hunting, and after 
recounting the statements concerning the personal appearance of the 
people, Bays: 

From my own observation, I had Bufflcienl reason to confirm their information as 
ted the males; for they were all straight and well made, about the middle size; 

their complexions generally fair for savages, their te. t b g 1. their eyes large and 

rather languishing; they have a mild but independent expression of oouutenanoe, 

that charms at first sight; in short, they would be considered any where, as hand- 
some men. 

Charlevoix, after referring to the single village which he found, and 
remarking that the nation was not numerous, says: "Tis really great 
pity, they being the finest and handsomest men in all Canada."- It is 
to be regretted that thie statement can not now be substantiated. 

Colonel Charles Whittlesey, in his Recollections of a Tour through 
Wisconsin in 1832, says of the Menomini: 

In person they are a thick-set frame, less tall, and in better condition than most 
Indians, and at least squally indolent. The thief is not so common a character with 
them as with many oilier tribes. Their attachment to the United States has not 
been exceeded by any Indian people. 

Mr Grignon, 4 whose authority regarding the Menoniiiii is beyond 
question, since he was himself connected with this tribe by blood and 
was a life long resident among them, remarks: 

The Menomonees were less warlike than the Sauks aud Foxes: they, at least, did 
not get embroiled in wan with other Indian nations as much as tl ther tribes 

. . . My grandfather remarked, that he regarded the Menomonees as the most 
peaceful, brave, and faithful of all the tribes who ever served under him. This was 
a high compliment, imt In my opinion richly merited. They have ever proved, as a 
nation, friendly to the whites; and in the general Indian plot of Pontiac, in 17ii:i. 
the Menomonees alone ke]it aloof, and rendered signal Bervioea to Lieut. Gorrell and 

pariy al Green i>:i \ . 

< >i the aggregate population of 1,635, l.ooo are reported as members 
of the church, services being conducted by the Franciscan lathers; 
while the two schools accommodate over 300 pupils, who are making 
satisfactory progress in education. Drunkenness is the most serious 
evil from which the Indians Buffer, though the number of instances of 
intoxication is not bo great as on man; reservations more favorably 
situated for obtaining liquor. Crime is rare among the Menomini; 
during the tisi-;il year ended June 30, 1892, onlj si\ criminals were con- 
victed by the Indian court. This court, which is a model of its kind, 



■ Aoct.of Bxpeds. to the Sonroes of the Mississippi, I'liila 1810, p - 

•Op, i -it.. vol. ii.p. 61. 

i ReooLofa Toot Through Wis. in 1882; in CoU Hist Soo-of Wisoonston for 1854 vol I 

•August in QrtgnoD.Coll Hist s,„-. ,,i Wis, for is.'.u. vol. iii, 1867, p. MS 



hoffmax] CAPTIVES HELD AS SLAVES 35 

is composed of Nio'pet, Cbickeny (M;i'tshikineu v ), and Ni'aqtawa'pomi, 
three worthy representatives of the Menomini, the former being at the 
same time civil chief of the tribe, while the last named is second chief. 
During the early part of the present century Indian captives were 
held as slaves. Augiistm Gngnon 1 is responsible for the following 
statement : 

During the constant wars of the Indians, several of the Wisconsin tribes were in 
the habit of making captives of the Pawnees, Osages, Missouries, and even of the 
distant Mandans, and these were consigned to servitude. I know that the Ottawas 
and Sauks made such captives; but am not certain about the Menomonecs, Chippe- 
was, Pottawottamies, Foxes and Winnebagoes. The Meuomonees, with a few indi- 
vidual exceptions, did not engage in these distant forays. The Menomonees, and 
probably other tribes, had Pawuee slaves, which they obtained by purchase of the 
Ottawas, Sauks and others who captured them ; but I never knew the Menomonees to 
have any by capture, and but a few by purchase. For convenience sake, I suppose, 
they were all denominated Pawnees, when some of them were certainly of other 
Missouri tribes, as I have already mentioned, for I have known three Osages, two 
Missouries, and oue Mandan among these Indian slaves. Of the fourteen whom I 
have personally known, six were males and eight females, and the most of them 
were captured while young. I have no recollection as to the pecuniary value of 
these slaves or servants, but I have known two females sold, at different times, each 
for one hundred dollars. 

Speaking of the treatment of slaves by their owners, Mr Grignon 
continues: 2 

When these Pawnee slaves had Indian masters, they were generally treated with 
great severity. ... A female slave owned by a Menomonee woman, while sick, 
was directed by her unfeeling mistress to take off her over-dress, and she then delib- , 
erately stabbed and killed her; and this without a cause or provocation, and not in 
the least attributable to liquor. It should also be mentioned, on the other hand, 
that Mas-caw, a Pawnee among the Menomonees, was not treated or regarded as a 
slave, and married a chief's daughter, and lived with them till his death, and has 
now a gray-headed son living at Lake Shawanaw. 

It has already been stated that Osh'kosh, fifty years ago, publicly 
asserted that his family was without doubt the only one of pure Men- 
omini blood. From an examination of the genealogies of many of the 
old men, this statement does not seem at all incredible, and it may be 
questioned if at this day there remains a single individual free from 
the taint of foreign blood, either white or Indian. Concerning this 
Dr Morse makes the following statement: 

Judge Reaume, an Indian Trader, who has resided at Green Bay thirty years, said 
to me — "The Menomonees, in great part, are of mixed blood, Ottawas, Chippewas, 
Pottawattamies, Sacs, and Foxes, with whom they intermarry. There is an inti- 
mate intercourse between all these tribes, who have a common language, (the Chip- 
pewa), which they all understand, and many of them hunt together in the interior 
of the N. W. territory, on the headwaters of the Fox and Ouisconsiu rivers." 

The better informed men of the tribe at the present time are aware 
of the intermixture of blood, and marriages are frequently formed with 

'Seventy-two years' Recol. of Wi-. ; in Coll. Hi.-t. Soo.of Wis. for 1856, vol. iii. 1857, p. 256. 

-Iluil, p. 258. 

3 Report t.. Secretary of War, New Haven 1822, pp.57, 58. 



3<> im: Mi.MiMiM iNhiw- [Ma uw.m 

Ojibwa, Potawatomi, and other Indian tribes, as well as with whites. 
Tli is may be one of the reasons for the imperfect grammatic structure 
of the language as well as for its rather limited vocabulary. 

Reverend Alfred Brans ' in liis account of the early history of 

Wisconsin, refers t<> tins tribe as follows: 

The Met lees were the next tribe, in point of importance, though of prior date 

to some others, among the first Aboriginal occupants of what is now the State of 
Wisconsin, They were of the Algonquin race, bnt appear to have quarreled with, 
<>r rebelled against the national authorities of the Chippewas, and were probably 
driven from Canada on account of it, and took shelter with other Btraggling and 

adventurous bands on the r mon battle field between theAlgioand Dahkota races, 

in the < irinit 5 of < ireen Bay. 

Charlevoix visited (ireen bay in 1721, aud after relating his experi- 
ence in navigating down the western slime, says: 

\\v found ourselves abreast of a little island, which lias near the western Bide of 
the baj . and « Inch concealed from our view, the mouth of s river, on which stands 
the village of the tfalhomines Indians, called by onr French FolUa Avoinet or Wild 
''.ii Indians, probably from their living chiefly on this sort of grain. The whole 
nation consists onlj of this village, and that too not very numerous. 'Tis really 
great pity, they being the finest and handsomest men in all Canada. They are even 
of a larger stature than the Poutewatamiee. I have been assured that they had tlie 

sane- original and nearly the same languages with the NoquetS, and the Indians at 

the Palls. But they add that they have likewise o language peculiar ti> themselves, 
which they never commnnicate. 1 have also been told several stories of them, as of 
in u im ii \ iaite their village every year and is received with mnch ceremony, 
which makes me believe them a little addicted to witchcraft, ■ 

The Noquets are also mentioned by Charlevoix as not a numerous 
nation, living on a bay or gulf of the Noquets. They originally "came 
from the coasts of Lake Superior, and of which there remain only a 

lew scattered families, who have no fixed residence." 

ANTIQUITIES 

Minimis are reported as very numerous i hroughout the area embraced 
within the boundaries of the Bfenomini reservation, but thus far no 
special examination of them has been made. The mounds are most 
numerous along the lake shores, especially north and northeast of 
Keshena, though but tew relies have as yet been unearthed. Major 
Thomas II. Savage, the present Indian agent, informed me that he had 
opened several mounds, about 8 miles east of the agency, and had 
found human remains, as well as a few copper spearheads, one of which 
is illustrated in figure l. The specimen is quite neatly made, and 
appears originally to have been sharpened along the edges, as the cut- 
ting edge is still in very good condition. 

The greater number of these mounds appear to l utirelj barren- 
One group, situated between 7 and 8 miles nort h- northeast of Keshena, 
is represented in plate n. They are situated about LOO yards west of 



'C.ii Hi. i Soe. of Wisconsin »ol Iv, 1850, pp 842 243 

Mi hi oi;d , it'u Voyage t" North Amerlci London 1781, vol. H, p. 81, 



BUREAU OF ETHNOLOG* 



FOURTEENTH ANNUAL REPORT PL. M 






f 



><^S 




5 " 



'■' 



t 



N 



l 



i 



' II- 



GHOUP OF MOUNDS NEAR KESHENA 



HOFFMAN 



MOUNDS NEAR KESHENA 



37 



tbe shores of a small lake, and perhaps 50 feet above the water level. 
Pine. oak. and other trees grow plentifully all over the area. In nearly 
every instance there is present about the base of the mound a slight 
depression, perhaps scarcely perceptible, 1 to 6 inches in depth, and 
one-third or one-half as broad as the width of the mound itself. This 
appears to have resulted from the removal of the earth for the construc- 
tion of the mound. The height of these mounds varies from 1J to 3 
feet, and they are of varying dimensions, as noted below. They are 
nearly all so constructed that the longitudinal axis is north-and-south. 
Iu the following measurements only approximate dimensions are given, 
as frequently the outlines can not be determined accurately. A num- 
ber of excavations were made, but no implements or other 
objects were found. The soil forming the mounds is 
usually light and sandy. 

The mound a (platen) is slightly curved longitudinally 
toward the east of north; it measures 42 feet long and 14 
feet broad. The surrounding depression is well marked, 
while the greatest height of the mound is 24 feet. 

The mound marked // measures 58 feet in length by 1(5 in 
width, and shows a shallow ditch around its base. It 
is about the same height as the preceding. 

The mound e is of rather curious form, and although 
nearly 3 feet high along its central ridge, the sides are 
considerably worn down. There are two projections, one 
at each end, the one at the northeast measuring about 
20 feet across its entire width and the southwestern one 
28 feet, the length of the mound from southwest to 
northeast being 48 feet. The depression around the out- 
line of this mound is pronounced. 

The fourth mound, d, is placed almost at right angles 
to the axis of the preceding and measures 30 feet in length 
and 24 in width. On the center of this mound stands a pine tree over 
2 feet in diameter. 

Mound e measures 29 feet in length by 18 feet in width; both this 
and the preceding are less than 2 feet in height. 

Mound /measures 32 feet in length by 15 in width. 

Mound ;/ is slightly curved toward the west of north, and measures 
70 feet in length by 30 feet in average width. 

The mound at h is slightly narrower along the middle than at the 
extremities, and measures about 50 feet in length by 20 in width. A 
large pine tree occupies the middle of the northern extremity. (Several 
trenches were cut transversely through this mound.) 

The mound at i measures- 22 feet by 12 feet in area, showing a slight 
indentation in the western side. 

Mound ,;' measures <>."> feet in length. 20 feet across at the southern 
extremity, and only 16 at the opposite end. This extremity is somewhat 



Fig. 1— Copper 
spearpoiat. 



38 THE MENOMINI INDIANS [eth.axx. u 

straightened across and indented, :i- if it might have been an attempt 
at forming an animal mound. 

The next mound, &, toward the south, extends 80 feel from southwest 
to northeast, and is only 12 feel across. The surrounding depression 
is at several places about a fool in depth. It is much overgrown with 
Baplings and brush, a circumstance nol occurring in connection with 
any of the other mounds. 

A -iit.it distance east of mound fe are two other mounds, ' and m, the 
form.-r measuring 50 feet in length by 18 in width, the latter 50 feet in 
length li\ r> or 16 in width. 

East tit' this area, as well as north and south of ir. at varying dis- 
tances, mounds were visible, and many others were reported. 

In the immediate vicinity of Eeshena there are many remains of 
this character. North of the village is a high ridge covered with 
immense pines and oaks, which elevation separates the valley of Wolf 
river from some marshy lakes on the south. The top of this ridge is 
just wide enough to use as a roadway, and is about 7"> feet above the 
river, which is distant some 200 yards. The ridge extends from south- 
west to northeast, and appears to have been formed by glacial action; 
its total length between the two areas in which it merges into the nat- 
ural prairie level is about one-third of a mile, and at various places 
along the upper surface there are the remains of mounds averaging 1-' 
to 1"» feet in diameter ami from 2J to 1 feel in height. Some of these 

have been opened at s • tune during the past, and it is reported that 

one or two of them contained human bones. 

Ten miles north of Kesheua. near Wolf river, there are several large 
circular mounds, but do examination of them has been made. 

This country was. previous to the appearance of the Menomini in 
L852, claimed by the < >jibwa, bands of tliis tribe having lived east of 

Kc-liena. about Shawano lake. The Ojibwa of Wisconsin, as well as 

of Minnesota, allege, however, thai they do not know who built these 

mounds; but they generally attribute them to the Dakota, who. they 
claim, were the first occupants of the country. 

Fragments Of pottery are occasionally found in the vicinity of i mils, 

and these, likewise, are attributed by the .Menomini to their predeces- 
sors. < Occasional arrowheads of quartzite, jasper, and hornstone occur. 

which also are believed to have been made by the Dakota or some other 

Bionan tribe now residing westward from this locality. 

About 3 miles northwest of Ceshena, near Wolf river, there is a 
large conical bowlder of pink granite, measuring about 6 feel in height 
and I feel in diameter at the base. This rock is in a state of disinte- 
gration, and is regarded by the Menomini as a manido. In a myth 
given elsewhere it is related thai a party of Indians ome called on 

Ma nabfish to ask for favors, and that all of them were accommodated 

save one. who had the temerity to ask for everlasting life. Ma'nabfish, 

it is related, took this man by the shoulder- and thrust him upon the 



batman] MYSTIC BOWLDER 39 

earth, saying, "You shall have everlasting life," whereupon he instantly 
became a rock. This rock, on account of its flesh like tint, is believed 
to be the remains of the unfortunate Indian, who has now become a 
manido. It is the custom for all passing Indians to deposit at the base 
of the rock a small quantity of tobacco. 

TRIBAL GOVERNMENT, TOTEMS AND CHIEFS 
THE LINES OF CHIEFTAINCY 

Since the time of the conspiracy of Pontiac, the Menomini Indians 
have figured in history to greater or less extent, and it is from such 
sources, as well as from tradition, that some knowledge is derived 
pertaining to the chiefs of the tribe. There appear to be two lines, 
from both of which there have arisen, from time to time, claimants to 
the civil chieftainship of this tribe; although the Indians generally 
admit that the Owa'sse, or Bear, totem is traditionally the oldest, as 
well as the gens from which the civil chief should be selected. To 
make intelligible the reasoning on which the Menomini base their 
sociologic organization, and the order of precedence and civil govern- 
ment, the following explanation of the mythic origin of their totems 
and totemic organization is presented somewhat fully. The myth was 
obtained from a number of the older and influential chiefs, subchiefs, 
and mitii'wok, prominent among whom were Nio'pet, Nia'qtowa'pomi, 
and Ma'tshi Kiue'ir. 

ORIGIN OF TOTEMS 

It is admitted that originally there were a greater number of totems 
among the Menomini than at the present time, but that they gradually 
became extinct. The tradition relating to some of them is here given, 
the translation being literal so nearly as possible: 

When the Great Mystery 1 made the earth, he created also numerous 
beings termed manidos or spirits, giving them the forms of animals 
ami birds. Most of the former were malevolent ana'maqki'u (" under- 
ground beings''); the Litter consisted of eagles and hawks, known as 
the Thunderers, chief of which was the Invisible Thunder, though rep- 
resented by Kine'n T , the Golden Eagle. 

When Mashii' Ma'nido — the Good Mystery — saw that the bear was 
still an animal, he determined to allow him to change his form. The 
Bear, still known as Xanoqke, was pleased at what the Good Mystery 
was going to grant him, and he was made an Indian, though with a 
light skin. This took place at Mi'nika'ui se'pe (Menomini river), near V 
the spot where its waters empty into Green bay, and at this place also 
the Bear first came out of the ground. He found himself alone, and 

■ MashaV Ma'nido, or Great Unknown. This term is not to be understood as implying a belief in one 
supreme being; there are sereral manidos, each supreme in his own realm, as well as many lessee 
mysteries, or deities, or spirits. Neither is ii to be regarded as implying a <1< finite recognition of spir- 
ituality corresponding to that of civilized i pies, for the .ajnerican Indians have not fully risen to 

tlie plane of psychotheism ; compare tin- Sionau concept as defined by Dorsey, Eleventh Annual 
■Report, 1894, }>. :»5 el se.j. 



40 THE MENOMIN1 INDIANS Ikth.ann.h 

decided to call to himself Kin8'u T , the Eagle, ami said. •• Eagle, come 
to me ami be my brother." Thereupon the eagle descended, and also 
took the form of a human being. While they were considering whom 
to call upon to join them, they perceived a beaver approaching. The 
Beavei requested to be taken into the totem of the Thunderers, but, 
being a woman, was called Xama'kukiu' (Beaver woman, and was 
adopted as a younger brother of the Thunderer. (The term younger 
brother is here employed in a generic sense, and uol specifically.) The 
totem of the Beavei is at present termed the Powa'tinOt'. Soon alter- 
ward, as the Bear and the Eagle stood on the banks of a river, they saw 
a Btranger, the Sturgeon (Noma'eu), who was adopted by the Hear as a 
younger brothei and servant In like manner Omas'kos, the Elk, was 

accepted by the Thunderer as a younger brother and water-carrier. 

Al another tune the Bear was going up Wisconsin river, and 1> lin- 
ing fatigued sat down to rest. Near by was a waterfall, from beneath 

which emerged Moqwai'o, the Wolf ', who approached and asked the 

Bear why be had wandered to that place. The Bear said that lie was 
on his way to the source of the river, but being fatigued and unable to 
travel farther, he had come there to rest. At that moment Ota'tshia 
(the crane), was flying by, when the Bear called to him and said: 
"Crane, carry me to my people at the head of the river, and I will 
take you for my younger brother." As the Crane was taking the Bear 
on his back, the Wolf called out to the Bear, saying, •• Bear, take me 
also as a younger brother, for I am alone." The Bear answered. •■ Gome 
with me Wolf, and I will accept you also as my younger brother." This 
is bow the Crane and the Woll became younger brothers oi the Bear; 
but as Moqwai'O, the Wolf, afterward permitted Aiiiini', the Dog, and 
Aba shush, the Deer, to join him, these three are now recognized as a 
phratry, the Wolf still being entitled to a seat in council on the north 
side and with the Bear phratry. 

Iiia'maqki fr (the Big Thunder) lived at Winnebago lake, mar Pond 
da Lac. The Good Mystery made the Thunderers the laborers, and to 
be of benefit to the whole world. When they return from the south- 
west ill the spring, they bring the rains which make the earth green and 
cause the plants and trees to grow. I'' it were not for the Thunderers, 
the earth would become parched and the grass would wither and die. 
Tin- Good Mystery also gave to the Thunderers corn, the kind commonly 
known as squaw coin, which gTOWS on small stalks and has ears of 

various colors. 

The Thunderers were also the makers of lire, having fust received it 
from Ma'nabush, who had stolen it from an old man dwelling on an 
island in the middle of a great lake. 

The Thunderers decided to visit the Hear village, at Mi nika'ni, and 
when they arrived al that place they asked the Bear to join them, 
promising to give corn and tire iii return for rice, which was the prop- 
erty of the Hear and Sturgeon, and which abounded along the waters of 
Mi nika'ni. The Hear family agreed to this, and since that tune the 



hoffmas] THE TOTEMIC SYSTEM 41 

two families have therefore lived together. The Bear family occupies the 
eastern side of the council, while the Thunderers sit on the western side. 
The latter are the war chiefs and have charge of the lighting of the fire. 

The Wolf came from Moqwai'o O'sepe'ome (" Wolf, hiscreek"). The 
Dog (Aniiin') was born at Nomawi'qkito (Sturgeon bay); the Aba/shush 
(deer) came from Sha'wano Nipe'se (Shawano or Southern lake) and, 
together with the Dog, joined the Wolf at Menomini river. 

After this union, the Bear built a long wigwam, extending north- 
aud-south, and a fire was kindled by the Thunderers in the middle. 
From this all the families receive fire, which is carried to them by one 
of the Thunderers, and when the people travel the Thunderers go on 
ahead to a camping place and start the fire to be used by all. 

THE TOTEMS OF THE PKESENT ~ 

The Menomini totems or gentes as they exist at this day are as fol- 
lows, arranged in their respective phratries and in order of importance: 

I. Owa'sse wi'dishi'anun, or Bear phratry: 

Owa'sse. .- . . - Bear 

Kitii'mi Porcupine 

Miqka'no Turtle 

Ota'tshia Crane 

Moqwai'o Wolf 

Mikek' Otter 

Noma'eu Sturgeon 

Naku'ti Sunfish. 

Although the Wolf is recognized as a member of the Bear phratry, 
his true position is at the head of the third phratry. 

II. Ina'maqkI'u T wi'dishi'anun. or Big Thunder phratry: 

Kine'u v Golden Eagle 

Shawa'nani' Fork-tail Hawk 

Pinash'iu Bald Eagle 

Opash'koshi Turkey-buzzard 

Pakask'tsheke'u' Swift-flying Hawk 

Pe'kike'kune Winter Hawk (remains all 

winter in Wisconsin) 

Ke'shewa'toshe Sparrow Hawk 

Maq'kwoka'ui Bed-tail Hawk 

Kaka'ke Crow 

lniiq'tek Eaven 

Piwat'inot' Beaver (former name Uoma'i) 

Omas'kos Elk 

Una'wanink' Pine Squirrel. 

III. Moqwai'o wi'dishi'anun, or Wolf phratry: 

.Moqwai'o Wolf 

Anam' D °g 

Abii'shush X) eer. 



42 THE MENOMINI INDIANS [mi.An.M 

According to Shu'nien and Wios'kasit the arrangement of totems into 
phratries and subphratries was as follows: 

I. The Owa sse wi'dishi'annn, or Bear phratry, consisting of the follow- 

ing totems and subphratries: 

Owa sse Bear \ 

Miqka'no Mud-turtle > Totems 

Kitii'mi Porcupine J 

Nainii'mi Beaver ) Bnbphratries (these 

C'sass Muskral I two being brothers). 

II. The Kine'ir wi'dishi'annn, or Eagle phratry, consisting of the t '< > I - 

lowing totems: 

Pinash'in Bald Eagle 

Kaka'ke Crow 

Ina'qtek Raven 

Ma'qkuana'ni Bed-tail Bawk 

'Tlinanii sliiir " Golden Eagle 

Pe'niki'konau Fisli Hawk 

III. Tlw Ota'tshia wi'dishi'annn, or Orane phratry, consisting of the 

following totems: 

Ota'tshia Crane 

Shaksbak'eu Great Heron 

n-se "Old Squaw" Duck 

O'kaua sikn Coot 

IV. The Moqwai'o wi'dishi'annn, <>r Wolf phratry, consisting of the 

follow ing totems: 

Moqwai'o Wolf 

"liana" [ana'm] Dog 

Apaq'ssos Deer 

V. Tlie Mo"s wi'dishi'annn, or Moose phratry, with the following totems: 

Mo"s Moose 

Oma'skos Elk 

Waba'shiu Marten 

Wn'tshik Fisher 

TOTE! IUG IlNIZ LTION 

After the several totems congregated and united into an organized 
bodj for mutual benefit, according to the myth, they still were without 
the means of providing themselves with food, medicinal plants, and 
the power to ward off disease and death. 

When the Good Mystery beheld the people on the new earth, and 
found t lulu afflicted with hardship and disease, and exposed to constant 
annoyance from the malevolent underground beings the ana'm aqkl'ii), 
he concluded to proj ide them with the means of bettering their condi- 
tion, ami accomplished it by sending down to the earth one of his 



hoffman] DESCENT OF CHIEFS 43 

companion mysteries named Ma'nabush. Tbis is explained in the 
tradition called The Story of Ma'nabush; or, "Ma'nabush A'tano'- 
qen," and forms one of the lectures delivered by the Mita'wok, in the 
mita'wiko'mik, at the initiation into that order of a new candidate. 

From the foregoing it will be observed that the claims to authority 
by the family of which Nio'pet, the present chief, is the head are well 
founded. Furthermore, mother-right, the ohler form of descent in the 
female line, is not now recognized by the Meuomini, who have advanced 
to the next stage, that of father-right, or descent in the male line. 

Mr Sutherland, in his remarks on early Wisconsin explorations and 
settlements, makes note of the existence of totems or gentes, the heads 
of each of which were entitled to a certain degree of authority through 
which they were designated as chiefs or sachems. The existence of 
such various grades of rank often gives rise to confusion, unless the 
exact grade of such rank be ascertained. Regarding the descent of 
chiefs this author remarks: ' 

There were, in some instances, several clans existing among the same general tribe 
or nation, whose principal or leader was also denominated a sachem or chief. Hence 
we account for the fact, that several persons in the same tribe boar the title of 
"chief.'' These minor chiefs, however, held only subordinate positions. Indeed, 
the leading chief, in time of peace, was not invested with any extraordinary powers. 
All matters of importance had to be settled by the tribe, in general council. When 
a chief died, his position was claimed, as a general rule, by his son, or some kinsman, 
as a hereditary right; but oftener, perhaps, the succession was in the female line. 
In some instances, when this right fell to one who was judged unworthy to possess 
it, the tribe chose their own chiefs. As instances of this kind, Brant of the 
Mohawks, and Toniah of the Menomonees, were placed in that position, for their 
superior wisdom and valor. 

Some of the ancient customs respecting the disposition of property 
and children, in the event of the death of either parent, are still spoken 
of, though now seldom, if ever, practiced. As descent was iu the 
mother's line, at her death both children and personal effects were 
transmitted to the nearest of the mother's toteinic kin, while at the 
death of the father his personal property was divided among his 
relatives or the people of his totem. 

Another interesting condition was the general belief i.i the common 
relationship of not only the individuals of a certain totem within the 
tribe, but of all persons of a similarly named totem of another tribe 
belonging to the same linguistic family; and in the belief of the 
Meuomini (and Ojibwa of Red lake, Minnesota) this extended also to 
tribes other than those of the same linguistic family. An instance of 
this may be referred to in the remarks of several mita'wok of the Bear 
totem, who stated that the individuals of the Bear totem of the Sioux 
must be of the same kinship with themselves, as they had the same 
common ancestor. This peculiarity of belief obtains also among some 
of the Australian peoples. 

• Col. Hist. Sue. ..1' Wisconsin, vol. x, pp. JSU, 281, 1888. 



44 THK UENOMIN] INDIANS Ieth.ann. u 

Reference is made elsewhere to the killing of animals which are the 
same as the totem of the hunter. Although a Bear man may kill a 
bear, he must ftrsl address himself to it and apologize for depriving it 
of life; and there are certain portions only of which he may eat, the 
head and paws being tabu, and no member of his totem may partake 
of these portions, although the individuals of all other totems may 
do so. 

It may he of interest in this connection t<> state that one of th<- nearest 

linguistic allies of the .Menomilii. the ( Mtawa. claim to he originally of 
the .Mo's. or Moose, totem. This is stated by Mr A. J. Blackbird, one 
of the most intelligent of the tribe, as well as one of the headmen, to 
be the designation of tbe"true"or full-blood Ottawa, and that other 
totems were added through the intermarriage of Ottawa women with 
men of other tribes because children inherit the mother's totem. He 

stated also that his father had Keen of the l'i pigwe"', or " Little Hawk," 

totem of another tribe, and in this w ise the totem became added to the 
Ottawa. In like manner was the Wabus', or "Rabbit," totem added, 

this tribe coming from the vicinity of Hudson bay or Lake of the 
Woods, where they are said to have occupied --caves and holes in the 

ground." Intermarriage with the Potawatomi was com n. but this 

tribe designated the Ottawa as Ni>ai e" and Nisa'sa, "big brother" 01 
"elder brother." 

GKENRAXOCKX 05 CHIEFS 

The Menomilii claim always to have had a first or grand chief, and a 
second or war chief, beside many subchiels who were heads of bands 
or of families. In the event of the death of the grand chief, the eldest 
son succeeded, unless a more popular pretender could enroll in his own 
behalf the greater influence in the tribe. Since tin- election of Nio pet, 
the second chief has been Ni aipawa pomi. a man of steady habits and 
influence, and one in whom the tribe has confidence. Ni'aqtawaVpomi, 
however, is not related to Nio pet's family or gens, but was designated 
to fill this ollice because the legal claimants adopted the manners and 
pursuits of civilization, and will probably never permit their names to 
be proposed as successors to their father's position. When the chief 
of the tribe dies and leaves a minor son, the second or war chief acts 
as regent until the heir attains an age at which he is deemed com- 
petent to govern. 

The present divisions or bands of the .Menomilii are named after the 
heads of each band, and number eleven, viz: (1) Osh kosh; (2) Aia - 
miqta; (•">) Sha'kitr.k. at present under Ni aqtawa pomi; - li Ma'nabtt'- 
sho: (5) Le Motte; (6) Piwii'qtinet; (7) Pgsh'tiko; 8) O'hope'sha; 
(!>) Ke'shok, or Eg so; 10 Aoka mot. now under charge of Ma'tshiki- 
lie iV : (11, Shu iiu'ni u\ or Shu nien. 

In addition to the several chiefs, there was formerly more need of 
the Services of a spokesman or mat or. upon w horn devolved tin- duties 

of promulgating the wishes of the supreme chief: or, iii the event of a 



BOFFMA.N] DIVISIONS OF THE TRIBE 45 

council or treaty with another tribe or with a civilized nation, his ser 
vices as orator and diplomat were demanded in behalf of the tribe. 
The incumbent of such an office was not eligible for, nor in line of, pro- 
motion to the office of either war chief or grand chief, although such an 
accession could be accomplished at the desire of the tribal council, or 
by the tribe itself, in the event of the legitimate heir being a minor or 
an idiot, or in case there was no direct heir, or perhaps even when the 
incumbent had gained a following in the tribe sufficiently influential 
and powerful to insure him safety in his promotion. 

From the following genealogies of the two lines of chiefs, the so-called 
Canon family and the Osh'kosh family, it will be observed that the 
former gained their hold on the affairs of the tribe during the last cen- 
tury, although the ancestors of the present chief, Nio'pet, are the legit- 
imate heirs, from both traditional and historical evidence, to the office 
of grand chief, an office which has always been one of the prerogatives 
of the Owa'sse doda'mi, or Bear totem. 

Tsheka'tshake'mau— or Sheka'tshokwe'inau " Old Chief," or " The 
Old King," as he is generally designated in literature — was chief in 1703, 
wheuCarron, a French half-blood trader, was his spokesman, and subse- 
quently became his successor (see Carron's genealogy). A number of the 
headmen of the tribe, as well as descendants of Carron, affirm that he 
was the offspring of a French Canadian father and an Abnaki woman. 
Be this as it may, they all acknowledge that Tsheka'tshake'mau was 
chief when Carron appeared at Green bay. 

The late Mr Draper, in his compilation of historical data relative to 
the settlements at Green bay, says: 

Cha-kau-cho-ka-ina sickened and died, while temporarily at Prairie <ln Cbien 
with some of his family, about 1821; he was then nearly Mind, and I think he was 
at least one hundred years old. He was a man of good sense, but no public speaker, 
and was highly esteemed by his nation. His certificate as Grand Chief of the 
Menomonees, given him by Gov. Haldimand, of Canada, August 17, 1778, which 
has been preserved by his family, is now in the Cabinet of the Historical Society. 1 

It is believed that Tsheka'tshake'mau was about a hundred years of 
age at the time of his death, but for this impression no reliable data 
are at hand. The name of " Old Chief" was without doubt applied to 
this man late in life, and as the above-mentioned diploma bears the 
name of Chawanou (Sha'wauo), •' Southerner," it is probable that he 
may have been so named in his earlier life, or that, perhaps, the Cana- 
dian authorities may have so designated him at the time of naming him 
chief of the Menomini, because he came from a more southerly tribe. 
A facsimile of his certificate as grand chief of the Menomini is pre- 
sented herewith as plate in. 

The genealogy of the Oshkosh family is as follows: 
1. Tsheka'tshake'mau, "Old Chief," head of the Owa'sse doda'mi, 
married (name of wife unknown) and had issue. 
(2) I. A'kwine'mi. 

1 Coll. Hist, Soc. of Wisconsin, vol. iii. p. 2L'fi note. 



4G THE MKNOM1NI INDIANS [kth.awU 

2. a kwine'mi Tsheka'tehake'mau) of the Owa'sse doda'mi, married 

name hi wife unkDOM n i and bad issue. 
(3) I. Osb kosb. 
I II. Osbkiq hina'nlu*. 

3. Osh'kosh (A kwine'mi] ■• Bear's Claw;" <>r the Owa sse doda mi, 

bom 1795, <li«'<l August 21, 1858. Osh'kosh was a celebrated 

character; Mr Grig i, who knew bim personally, says: 

Osh-kosh, and his brother Osh-ka-he-nah-niew, or Tha Foung Man, axe 
grandsons of Cha-kau-cho-ka-ma, or Tin Old King, bo long the grand chief 
ol the nation, and whose place Osh kosh, by inheritance, has possessed 
since 1827. As we have seen, <>sh kosh was upon tin' war-path in 1812-14, 
under tin' special superintendence of Tomah, ami nnder Stambangh in 

12. The word Osh-kosh signifies krone, ami snoh this chief has always 
proved himself. He is now sixty-two years of age, while his brother, The 
I ojinp Van, whose name begins to hi- a misnomer, is now fifty-one. Osh- 

kush is onlj ni' medi size, possessing ranch good sense ami ability, hut 

i* a great slave to stum; dl ink, and two of his three sons surpass their 
father in tins beastly vice. 

Referring tu the treaty of Butte dee Biorts, in 1827, General 
Albert G. Ellis-' says: 
It was at this treaty, that Oshkosb, tin- present head Chief of theMenomo- 

nees, was tir- 1 recognized. After the Council was open. Gov. (ass said: 
"We have observed fur some time the Memunonees to he in a had situa- 
tion as to their chiefs. There is no one we can talk to as the head of the 
nation. If anything should happen, we want some man. who has author- 
ity in tin- nation, that we can look to. Von appear like a flock of geese, 
without a leader, some My one way and some another. Tomorrow, at the 
opening of the Conncil, we shall appoint a principal chief of the Menoino- 
ncis. We shall make enquiry this afternoon, and try to select the proper 
man. We shall gil e him the medal, and expect the Menomouees to resp.it 
him." 

The following note respecting Osh'kosh. is quoted at second 
hand from Lyman O. Draper, 3 and relates to the time of the 
s; i treaty: 

i in August 7th. two yonng men were called in front of the commission- 
ers (one named OisCOSS, alias (law, tin- other was .ailed Carron i. CoL 
Me Kinney then addressed them, and put medals around their necks, i >i- 

orOskosbe, . . , was made head chief, and the future organ of com- 
munication with the Commissioners. A short story, will show who i »1 - ■ :OBS 
WA8, and what a "proper person" was found in him. One morning, at 
daw n of day. about a yeal previous to the treaty of Butte des Morts, a 

\ c g hall' hrcecl Indian, who was a distant relative of Mrs. Jnurdau. was 

paddling in ln^ canoe down Hell Creek, a branch ol' the Fox River. It was 

still dark, so I hat Objects could not he distinctly discerned. As he glided 

by the tall rushes growing near the hank, in- observed them move, as if 

sonic annual «:i> ,m « them. Supposing it to he a deer, he tired at the 

spot where In- san the motion, ami then paddled through an opening in 
the reeds t" see tin- effect of his shot. To his inexpressible horror, he 

■ Sc-veiiiy t*ii years' Recollections <>t Wisconsin, in Sep. ami CoL Hist 80c. "f Wisconsin, vol. ill, 
1- 1.. 285. 
• Coll. Hist. So,-, of Wis. i'..r 1855, rol. n. I noti 

■iiml. .pp. 1:111. 4:11 ; quoted from Hanson's Lost Prince, or Life of Bar. Bleuer Williams. 



:au of ethnoloci 



KiKsnuv^lflnv 









1 



i 




FREDERICK HAL 



Province of Quebec, c@Fc.Qsrc.< 
Province, and Frontiers, &c. & 




'<Tt 



J_ N confideration of the (Fidelity, zeal and attachment, teftified 

to the Kings Government^ and by virtue of the power and autho- 
rity in me vefted, I do hen iby confirm the faid 6/ta*oa*707v Czra,™ 
CZttf^deflrOk/ <2cs<rXes aforefaid having beftowed upon 
him me ft a a,/ Medal, willing all and fingular the Indians, 
Inhabitants thereof, to bbey him as fir**? Chief, and all 
Officers and others in his Viajefly's Service to treat him accor- 
dingly. GIVEN under vm hand and Seal at Arms, at Montreal 
this 4£fen/&77/ATtoy )f &u^*s</ One thoufand feven hun- 
dred and feventy &o/L't. in the ^xgds/e&n/tf Year of the 
Reign of our SovereH^n Lord George me Third, by the Grace 
of God of Great Britain, France and Ireland King, Defende 
of the Faith and fo Forth) — -*~n 



►« 






./'Yi 



BY HIS EXCEL 



i 



:.##?# 



-y*.**&£^>^'* *?^:m&&d&$& 



(ERTIFirATE oi 



FOURTEENTH ANNUAL REPORT PL. Ill 






)I JVT AND Captain - General arifi Goverygftit "Qhi<y ' of the | 
General and Commander in Chief of fis -Majefiff Fortes fikfaid )*• 



c. 






I^UR les bons rimoignages qui 
fidelite , le zele & l'attachement d| 
c6& K&* Oor^es au Gouvernernj 
du pouvoir a nous donne , nous l'avq 
^ &*&* (2^^^?^ fufditJ 
Medaille , Ordonnons a tous Sauvaj 
de l'obeir comme (frart^ Chef, & 
^an Service de Sa Majefte , d'avoii 
qualite de y r «^^%f^^ && Q-r-ctric 
' nous avons figne la Prefente , a id 
de nos Armes , & contre-figne par 
Montreal , ce /2^c ^//t&mef joui 
fept cent foixante & oty<rf&<y/ 






opmi pi 



ious ont ete rendus de la 

it du Roi ; & en vertu 
is confirme tyrant f/re/' 






ui ayant donne la BfJCrzdz 

s & autres dudit Village , 

ous nos OfHciers & autres 

mr lui ks-4gH^^J^^ 
Medaille : en foiae quoi 

fait appofer le Cachet 

un de nos Secretaires , a 

(Sj^w^Z—, l'annee mil 



#} 



'■£■ 



m 



fflCT'S COMMAND. 



e^>#:<**# : >^^ 









rSHKKATSHA.KRMA.lJ. 



HOFFMAN] 



osh'kosh 47 

found an Indian in his canoe, which was half drawn on shore, drooping 
lifelessly over the side of his bark, with a shot through his head. As the 
deed was accidental, he had uo wish to conceal it, and putting the body 
in his canoe, paddled down to Green Bay, to the encampment of Oiscoss, 
as the Indian killed belonged to his party. On lauding, he went straight 
to Oiscoss, and informed him of what had happened, when oiscoss, who 
was drunk at the time, drew his knife, and plunging it repeatedly into 
his body, continued stabbing him till he was dead. He was arrested for 
murder, but as he was a man of great influence among the Indians, was 
acquitted. But though he had escaped the law, there was another tri- 
bunal, of a different kind, to which he was still exposed. There is a tra- 
ditional institution among the Indians, very similar to the avenger of 
blood. Mrs. Jourdan, as the relative of the slain, and a medicine woman, 
had only, according to the custom of the nation, to take a pipe and a war- 
club, and lay them down at the feet of any of the chiefs of the Menomonees, 
and pronounce thename -'Oiscoss," in order to insure a just and immediate 
retribution. When the day appointed for the council at Butte des Morts 
drew near, fearing that unless he was reconciled with her, his life might 
be taken, he proceeded to her house, acknowledged the murder, threw 
himself on her mercy, and implored pardon. It was granted, and the only 
punishment he received was the fierce invective which the eloquent tongue 
of an indignant woman can bestow. 

Concerning the death of Osh'kosh, the following is from A. D. 
Bonesteel, United States Indian agent at Green Bay agency, 
Wisconsin, who in his report to the Commissioner of Indian 
Affairs, 1858 (page 31), says: 

The Menomonees have recently met with a severe loss in the death of 
Oshkosh, their principal chief [which occurred on August 31]. . . The 31st 
day of August was a day the like of which will never be seen again by the 
Menomonee nation — a day on which not only the red man hut the white 
man mourned the loss of a brave and noble hearted man, whose place will 
never be filled with another as much respected and honored ; as an orator 
his equal has never been known in the Menomonee nation, and he would 
rank with many of his white brethren. 

Nio'pet, son of Osh'kosh, and at present head chief of the 
tribe, says that Ma'qkata'bit acted as regent during Osh'kosh's 
minority. Several years since a scheme was proposed to 
removt the remains of the chief to the city of Osh'kosh, and 
there to erect a monument; but at present the matter is in 
abeyance. Osh'kosh died, and was buried near Keshena, the 
village on the present reservation. 

Osh'kosh was married several times, his first wife being 
Bamba'ni (''Flying-about-the-sky") of the Ina'tnaqki'iV'. or 
Thunder doda'mi, by whom there Mere three children — 

(5) I. A'kwine'mi. 

(6) II. Xio'pet, 

(7) III. Koshka'no<ine v/ . 

On the death of Bamba'ni, Osh'kosh married Shaka'nonl'fi' 
(<« Decorated- with-plnmes"), by whom there was no offspring. 



48 THE MEN0MIN1 1NI>I\\< [eth.anx.u 

On the death of this woman, Osh'kosb married Tomo'ko'um, 
by whom he bad a daughter — 

(S) IV. Kim. ke. 
I. osiiKn.' niNANif T (A'kw i 1 1 < ■ mi — "Young man" of the Owa'sse 
dodif mi, waa born in 1 six;, lie was speaker for tlie tribe at 
t ; ]*-«->■ Bay in 1820, when Morse visited the Menomini. lie was 
married ami has offspring — 
I. Joseph. 
~>. A'KWiNi; Ml Oshkosh ■• In the mouth of everybody "; is of the 
Owa" ssedoda'mi. Be was born in L822, and in 1869 sacceeded 

his lather as chief. In L871, while under the intlueiiee of liquor, 
he stabbed a man, in consequence of which he was convicted 
and sentenced to imprisonment, and for this reason was deposed, 
Nio'pet succeeding. On his release, a kwine nil endeavored 
to the utmost to recover his chieftaincy, but without avail. 1 b- 
is still a well preserved man, but without influence (his por- 
trait forms plate IV). lie was married to Mida'shamo'qki 
("Something coming"), also of the Owa'sse doda'mi, and had 
eight or nine children, all deceased. 
U. Nio'pet (Osh'kosli — "Four-in-a den" . a member of the Owa'sse 
doda'mi, was born sixty one years ago, and. as above stated, 
was elected chief in 1875 after the conviction and imprison- 
ment of his brother A'kwine mi. Nio'pet and his brothers are 
perhaps the only full blood .Menomini Indians alive today. 
Osh'kush himself claimed this distinction for himself nearly 
fifty years ago. Nio'pet is about 5 feet !> inches in height, of 
light brown color, high cheek bones, and iu general expression 

of countenance very decidedly like a Japanese. He has been 

appointed judge of the Indian court, and is a man of honor 
and veracity, and universally respected (figure 2). Ni'aqta- 
wa'pomi is second chief ami an able assistant, though not a 

member of the same family ami gens i figure 3). 

\io pet is one of the chiefs of the Miti wit, and is enthusi- 
astic in his devotion to the traditions and rites of the order. 
Notwithstanding the fact that he is a so called pagan, Nio'pet 
has readily yielded to and iu fact urged the adoption of the 
Christian religion by his children, and nothing affords him 
greater satisfaction and contentment of mind than the fact 
that his late favorite daughter had been a devout and active 
member of the church. His wife, a sister of Shii'nien, named 
Wa bcnomita mu ( '• Wabeno woman"), of the l';i kaa'qkiu 
doda'mi, is a quite good looking but rather stout woman, by 
whom he has had fourteen children, the two survivors being 
the sons — 
(9) l. Reginald, 
(10) II. Ernest 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. IV 




PORTRAIT UF A'KWINE'MI OSH'KOSH 



HOFFMAN ] 



OSH KOSH GENEALOGY 



49 



7. KoSHKA'NOQNE w (Osli'kosh), known also as John Oshkosh; was 

married (name of wife unknown) and had a son — 
I. A'paini'sia (married his cousin Kino'ke after the death of lier 
husband). 

8. Kino'ke (Osli'kosh); was married first to Charles McCall, second 

to her cousin A'paini'sia. 



^ 




Fig. 2— Portrait of Nio'pet. 



9. Reginald (Nio'pet, Osh'kosh) ; a young man twenty-five years of 
age, a student iu the Normal school at Lawrence, Kansas; 
his education is quite good, indeed it is considerably beyond 
the standard usually attained by Indian youth. He is direct 
heir to the office of chief. He was married to Miss Roey Wil- 
bur (who has some Menomiui blood), and has one sou, born 
February 22, 1893. 
14 etii 1 



50 



THK MENOM1NI INDIANS 



[ETH. ANN. i; 



L0. Bbnest, Nio'pet, Osh'kosh) ; Uvea at Keshena, the headquarters 

of the tribe. He is twenty-one years of age, a steady young 

man. and promises ii> make a good citizen. 

The preceding list of descendants of Sheka'tahokwe'mau is presented 

graphically in the diagram on page 52, while the diagram on page 53 

presents in a similar manner the genealogy of Thomas Garron, the 

French Canadian mixed blood, who. with some of his descendants, 





— 1'i.itr.iit "I Ni tiituw.i pomi. 



has figured so extensively ami indeed creditably in the history of the 

Menomiiii tribe. 
The Canon genealogy is as follows: 

i. < ai;i;hn Thomas Carron, or Old Garron, called by the Indians 
Kii ■'ron. Ko'ro) was born about the year 1 Too. probably in the 
vieinin of Montreal, as he is mentioned as having come from 
that locality to join the settlement at Green Bay, Wisconsin, 
shortly after its founding by the Sieur de Langlade and his 
few companions. Carron was a French trader, lie married 



Hoffman] BIOGRAPHY OF CARRON 51 

Waupesesiu ("The Wild Potato"), a sister of a prominent 
Menomini, was inveigled into taking part with the Indians in 
Pontiac's scheme for the capture of all the British frontier 
posts, and was also persuaded to carry among his adopted peo- 
ple a red wampum belt and to invite their assistance. Con- 
cerning Carron, Augustin Orignon, 1 says: 

At my father, Pierre Grignon's, then residing at Green Bay, YVau-pe-se- 
]>in was met by Old Carron, who, addressing him, said: "I know the 
object of your visit, and the purport of Pontiac's message ; I want no such 
message as that, as I mean to do no wrong to my British friends. Is it 
possible that you, too, are leagued with the Milwaukee band? Go back, 
then, to your home among them, and let me see your face no more!" 
Failing to influence his brother-in-law Carron, Wau-pe-se-pin gave up his 
mission as hopeless, and retired to his cabin, instead of retracing his steps 
to Milwaukee. While Carron and his faithful Menomonees were on the 
alert, strictly watching lest the Milwaukee baud might attempt some 
mischief, which, however, they did not dare attempt, at length Lieut. 
Gorrell, the commandant of the fort, receiving instructions to abandon 
the post, left Green Bay, guarded to Mackinaw by Carron and a party of 
Menomonees; and for his faithful adherence to the English, and rejection 
of the couusels of Pontiac, Carron was subsequently presented with a 
large silver medal by the British authorities, with a certificate of his 
chieftainship and good services. 

Carron was well liked by the French, and his marriage with 
a Menomini woman gave him considerable influence with that 
tribe, so that in 1763 (at the time of Pontiac's preparations for 
attacking the British posts) he had become speaker for the 
head chief of the Menomini, Sheka'tshokwe'mau, '-Old Chief," 
or, as he is termed in history, "The Old King." It appears 
from Grignon's statement, above cited, that Old Carron, beside 
having offspring by his Menomini wife, "had two childreu 
each by two other women, one of them a Sauk with whom he 
became acquainted while on a war expedition against either the 
Osage or Pawnee. He was regarded as the handsomest man 
among the Menomini." Carron died in 17S0, at the age of eighty 
years. He had the following children, by his Menomini wife — 

(2) I. Konot', 

(3) II. Tomau', 

(4) III. Ka'ron, or Shekwa'nene', 

(5) IV. Aia'mita, 

V, VI, VII, daughters, one of whom was named Katlsh'. 
2. Konot' (Carron); tins word is the Menomini pronunciation for 
Claude, generally referred to in history as Glode. He was 
born about 171C, and at the death of his father in 1780 suc- 
ceeded him as chief. 

About the fall of 1803 Glode went on a winter's hunt, taking Ins two 
wives and five or six children with him, and somewhere on or near the 

'Cull. Hist. So,' ..i Wisconsin, vol. iii, 1K57. pp. 226, 227. 



52 



Till. J1EN0MINI INDIANS 






1 
1 



3 
I 



1 
l 



1 



i 



r-tj 



.1 

1 



I 



! 



I 

J 



I 
I 



^ 



2 



3 
X 

I 
•I 

Ui 

I 
m 

u. 
o 

3 
<c 

u 

z 

hJ 
10 






1 



i 



H IFFMAN] 



GENEALOGY OF CARRON 



53 




54 THE MKNoMINI IN1>! - [etb.axx.m 

Jtenomouee bUver, of Chippewa, tbe chief and all hi* family, save two 
children by another marriage, sickened and died during the enaning winter. 
Qlode was then not very i;ir from sixty-four yean of age. He was a 
tall and well-proportioned man. of great personal prowess; sometim 
a ball-play, when t\\ <> or three would pitch on to him to keep him iiack. he 
w.mlil dash ahead, not nonrning in the least to mind them. A- the orator 
of his nation, he was a line speaker, and his speeches were sensible and 
to the purpose. He was a very successful hunter and trapper — accom- 
plishments quite as popular with the Indians, a- to be able t<> speak well 
on public occasions.' 

Condi was married, but the name of hie wife is not known. 
Be died in 1804, and had children— 

(6) I. KonSt . 

(7) II. Ka'ron, 

8 III. Dzho'seqkwai o, 

9 l\ . Bhfi Dot, 
(10i v. Margaret, 

(11) VI. A'shawa kanao. 
3. Tomat" (Garron) ; known also as Toman, and Tomah. Ee was born 
at Old Carron's village, opposite Green Bay, on the western 
bank <>t' Fox river, about the year 1752.' Mr Biddle says lie 
was a British Indian, while Shu nien fa grandson) informed 
the present writer that he came from Montreal, his mother in 
all probability having belonged to the Abnaki tribe. Con- 
cerning Toman Mr Grignon says: 

T ili was in .-arly life regarded as a chief, and from my earliest recol- 

lection, he seemed to be as much respected, and as influential, as Glode, 
though the latter as bis lather's successor as chief speaker or orator of 

the nation, really held the highest rank: and upon I .lode's death, in 1804, 
he became practically the head of the Menomonees, though ( ha-kau-cho- 
ka-ina. or /'/" nld King, was nominally the head chief, and out-lived 
Tomah. 4 

Captain Zebnlon M. Pike' met Toman' in the springof 1806, 
above Clearwater ri\er. on the Upper Mississippi, where Toman 

and a large band of FolsAvoin (Menomini) were engaged in 

their winter limit. I le sa\ s of him : "This Thomas is a fine 
fellow, of a very masculine figure, noble and animated delivery, 
and appears to be very much attached to the Americans." He 
remarks furthermore: "This chief was an extraordinary 
hunter: to instance his power, he killed forty elk and a beai 
in one day: chasing the former from dawn t<> eve." 

Mr James W. Biddle, in Ids Recollections of Green Bay in 
181G-17. remarks: 

mseh in 1810 or 1811, when forming his great combination for driv- 
ing the Americans hack, who like the waves of the sea, wen- encroaching 

1 Grignoo. in Rep. ami aain, toL ill 

> ll.i.l ,|. ! 

1 DM. vol. i, pp. 49-63. 

•Ibid rol iii.p. -J67. 

• An AeroiiDt of I sources of the Mississippi, etc., Philadelphia, 1*10. pp. " 



Hoffman] ACCOUNT OF TOMAU' 55 

upon their bunting grounds, visited (Jreen Bay, obtained a council and 
bearing from Tomah and his people, whom he addressed in a manner he 
best knew how to do; and in the course of which, in true Indian spirit, he 
pictured the glory, as well as certainty of success, and as omens of this, 
recapitulated to them his own hitherto prosperous career — the number of 
battles he had fought, the victories he had won, the enemies he had slain, 
and the scalps he had taken from the heads of warrior-foes. Tomah 
appeared sensible of the influence of such an address upon his people, and 
feared its consequence, for he was opposed to leading them into war. 
His reply was in a tone to allay this feeling, and he closed with the remark 
to them, that they had heard the words of Tecumseh — heard of the battles 
he had fought, the euemies he had slain, and the scalps he had taken. He 
then paused; and while the deepest silence reigned throughout the audi- 
ence, he slowly raised his hands, with his eyes fixed on them, and in a 
lower, but not less prouder tone, continued " But it is my huaat that these 
hand* are unstained with human blood!" The effect is described as tremen- 
dous — nature obeyed her own impulse, and admiration was forced even 
from those who could not, or did not. approve of the moral to be implied, 
and the gravity of the council was disturbed, for an instant, by a murmur 
of approbation — a tribute to genius, overpowering, at the moment, the 
lone of education and of habit. He concluded with remarking, that he 
had ever supported the policy of peace, as his nation was small and conse- 
quently weak; that he was fully aware of the injustice of the Americans 
in their encroachments upon the lands of the Indians, and for them feared 
its consequences, but that he saw no relief for it in going to war, and 
therefore, as a national tiling, he would not do so. but that if any of his 
young men were desirous of leaving their hunting grounds, and follow- 
ing Tecumseh, they had his permission to do so. His prudent counsels 
prevailed. 1 

Tomau' and probably a hundred of his warriors accompanied 
Colonel Robert Dickson, in 1812, in the capture from the 
Americans of Fort Mackinaw, though they did not have any 
fighting - . During this expedition Osh'kosh, subsequently head 
chief of the tribe, was placed under Tomau"s special care. He 
and a number of chiefs also accompanied Tractor and Dickson 
in the attack on the fort at Sandusky. In 1814, with about 
eighty of his Menomini, he again accompanied Colonel Dick- 
son to Mackinaw. They took an efficient part in the battle in 
which the American commander, Major Holmes, fell. 

Mr Biddle affirms that Tomau' had no hereditary claim to 
the chieftaincy: 

This was held, at the time, by a man nearly as old as himself, who was 
au idiot, but who they always took with them in their excursions. Tomau 
merely ruled as the acknowledged strongest man of the nation, and this 
he had continued to do for a great many years. ; 

There is a slight difference of opinion as to the date of the 
death of Tomau', Jedidiah Morse 3 giving the date of this event 
as July 8, 1818, Biddle 4 also observing that the tombstone on 

1 Col. Hist. Soc. of Wisconsin for 1854, vol. i, 1855, pp. ."•:: U 

'Ibid., p. 53. 

s Report to Secretary of War, New Haven, 182'J. p. 53. 

* Op ,it-. i, p. 58. 



56 1 in MEN0MIN1 IND1 \N> «« i' 

Mackinaw island bears this date, whereas Mi. Grignon 1 
remarks i 

It was iii the •-hi i u! 1817, the next year after the arrival of the 

Americans, thai Tomah died at Mackinaw, :u the age of about sixty-five 
years. I folly agree with Mr. Biddle, thai it was in 1817 that he died. He 
was about m\ feet in height, spare, witb a dark-oolored eye, and hand- 
gome features, and ■ ery prepossessing ; he was, in truth, the fines! lool 
chiel I have ever known of the Menomoneea or any other tribe. Hie 
Bpeeches were nol lengthy, bnl pointed and expressive. He was firm, 

prudent, peaceable and oi iliatory. He was sinoerely beloved alike i>y 

w bite* and Indiana. 

Biddle Bays thai Toman' died of excessive drinking under 
disappointment and mortification over a change in tbe policy 
tit' the British authorities in their treatment of the Indians. 
Be add«: 

1 was present at his fnneral. ... I never saw sn distressed and 
broken-hearted a people. Thej said they were no longer a nation— no 

longer anything. Tomah could ah command and keep them together, 

but now they would be scattered and <>st. 

Toman was of the Pa'kaa'qkiu, or Prairie-chicken doda mi, 

and was married, first, to Kiwa'komn'i|kiiV ("Wandering 
wound"), a tfenomini woman by whom lie had two son.- — 

11' I. .I.isette. 

(18) li. Ma'qkata'bi. 

Separating from this wile lie formed, according to Grignon, 

a second marriage, with two sisters, with both of whom he 
lived at the same time and until they died. By one of these 
he had four children, the son being — 

(14) III. Glode. 

I. K\ BOH M'arroii : known also liy his Menoinini name as She kwa- 
in ni', concerning whom neither traditional nor historical infor 
tnation of interest is obtainable. 

5. Ai\mit\ t'arroii'. Grignon, speaking of this chief in 1854, Bays 

I-iiin-i-tali was iinrn aliunt 1772. . . . He was npon tin- war-patl 
during tbe war of 1*1- -'1">. lie has Wen a very good hunter in his day. 
He is among a ver\ tew Menonionees who cnntriu-t debts, ami 
pay them as they promise, lie is the oldest chief of his nation, being new 
about eighty-five; his bunting days are paet, his Bight is growing dim, 
I iii- manly form ami benignant countenance we shall soon see no more. 

\i;i mita was still alive iii 1857, and only one of three chil 
<] it'll remains — 

(15) I. Shapoi'tok (was married to Ta'sawau. and has children . 

6. KoM'i Const'); known also as Glode, r corruption of Claude 

Was married to an Ojibwa woman and moved away. 



i Col. Hist. s,„ ol Wi-i-umsh, i.. i 1857, vol. tti 
'll.i.l.. vol. I 1855, pp. 59,67. 

I [bid . >"1 i;i. f '--i 



aoFFMAtf] CAERON'S GENEALOGIC RECORD 57 

7. Ka'eon (Konof ). Was named after his grandfather, old Carron, 

and born in 17!>7. He married and had children — 
(1(1) 1. Na'matau. 
(17) II. O'wiino'qnio (daughter). 

8. Dzho'seqkwai'o (Konof); corruption of the word Josephine. 

Married a Mr Gauthier, and had one son — 
; 18) 1. Joseph. 

9. Sii.ynO't (Konof). Female, died unmarried. 

10. Margaret (Konof). Female, died unmarried. 

11. A/shawa'kanatj (Konof). Female; married Kakwai'tosk, a 

mixed-blood Ottawa, and had children — 
I. Nika'nawoha'ni, 
II. David. 

III. Sa'batis (Jean Baptiste), 

IV. Sha'nik, 
V. Margaret. 

VI. Susan. 

12. .Iosette (Tomau'); known also as Sosette, and as Joseph Carron ; 

was born in 1800. He is of the Pa/kaa'qkiu, or Prairie-chicken 
doda'mi; married Wa'bao'qkiu ("White- wing"), and suc- 
eeeded his father to the chieftaincy, He died in 1831, leaving 
children — 

(19) I. Tomau', 

(20) II. A'qkiwii'si, 

(21) III. Shu'nien, 

(22) IV. Kesk'i'ene, 

(23) V. Wa'beno mitii'mu, 
(21) VI. O'kemawa'bon, 
(25) VII. Kosev'. 

13. Ma'qkata'hi (Tomau', Carron). Grignon, in his Seventy-two 

Years' Recollection of Green Bay says that Tomau' had two 
sons by his first wife, both of whom became chiefs, "Mau-kau- 
tau pee" and Josette Carron; and that "Mau-kau-tau-pee, r 
who served on McKay's Prairie du Chien expedition, died in, or 
shortly after, 1820. . In repeated conferences with both Shu'- 
nien, an exceedingly intelligent man, a brother of Ma'qkata'bi 
and Josette Carron, and in councils of leading men of the tribe, 
I am informed that Ma'qkata'bi never held the office of chief, 
as successor to Tomau', but that he had acted as regent for 
Osh'kosh. He died about 1820, without offspring. 

14. Glodk (Tomau', Carron), a corruption of the word Claude. He 

was of the Pa'kaa'qkiu doda'mi, and a son of Tomau' by the 
second wile. He died in 1848 without offspring. 
16. Na'matam (Kii'ron, Konof, Carron); a daughter who married 
Kone'koshe'u. and has one daughter — 
1. Rose (unmarried). 



58 THE MENOMINI INDIANS nre.Aim.H 

17. i»w \ noqni o K;i ron, Konol . Carron); a daughter, married t<> 
a potawa noqkwPt, and has children — 

I. Antoine, 

II. Angeline, 

III. Susan, 

IV. si urn (married Pa tawa sapan) ami has children — 

a. Antoine, 
h. Susan. 
c. Joseph. 
is. Joseph (Dzhd'seqkwai'o, KonOI , Carron : was born aboul 1818. 
Ik- was married, and had one son. who died. His wife was 

tin- widow of a white trader, named (own, with whom she had 

children who took the name of Qauthier — 
I. Joseph, married to Julia Grignon, and has offspring — 

a. Prank (married Marj Driscoll, a native of Ireland, and 

has one son, Joseph AJoysius, aged oneyeai . 
/'. Mary Ann. 
c. John, 

</. Lewis, 

• . i liiistine. died at age of 8 or 10 years. 

19. Tomai Josette : corruption of the word Thomas. He is of the 

Pa'kaa'qkiu doda'mi; married Osa'win ("Yellow") and had 
one daughter — 
I. Tana's (Theresa — married Dominick Morgan and had six chil- 
dren i. 

20. A i.'Kiw \ si Josette); known as Charles Garron; alsoof thePa'kaa'- 

qkiu doda'mi; married Ka'paia'qsam. lie left for the Qjibwa 

country, ami lias not since been heard of. He left one child — 

I. Xi sepet i Elizabeth Maria), who was married to "Jim" Phalien, 

(deceased i. and left no issue. 

21. Sin mi.n Josette). Shu'nien "Silver" was horn in 1827, and is 

today one of the finest figures, physiealh . anion- the Menoinini 
(figure i . He is of the l'ii 'kaa 'qkiu doda'mi : has been recog 

ni/ed as a chief of his hand, and has made several trips to 

Washingto missions relating to the tribe. He was married 

twice; his first wife was Klwa<|kowa •• Wandering in-thc- 
clouds"), who had one child — 

l. Owano'qiui a daughter, who married Kapsko'ifc (deceased and 

had nine children of whom six survive). 

Shu'nien's second wife »;h Ka kika tshiw an. ol the < >ta - 
tshia (Crane) dodii'mi, and had issue — 
II. Jane ( married to Shepe'qkau ; no children . 
III. Sosfi'1 Sosette=Joseph) (commonly known as "Jim" Shu'- 
nien. a man of line build anil an enthusiastic iiiitii < dancer; 
he married A.'paqtan Ki'shikn qkiu, and ha- two son- and 
two daughters , 



HOFFMAN] 



GENEALOGY OF SHU NIEN 



59 



22. Reshi"£ne (Josette); was born about LS30, and succeeded his 
father as chief, though dining his minority Osh'kosh acted as 
regent. The word Keshi'ue, signifying "The-swift-ftying," orig- 
inated in the following manner, as related by Shu'nien, his 
brother: Their father, Josette, was at one time fasting, and in 
a vision he thought he saw the air filled with eagles and hawks, 
the representatives of the Thunder phratry, Hying swiftly by. 
This circumstance caused him to give the name "The swift- 
flying," to his next male child, born shortly afterward. Kesh- 





|C| 





- 

Fig. 4 — Portrait of Shu'nien. 

i"6ne was twice married, the first wife, Oshe'pe'u ("River") 
having offspring — 
I. O'kwemu'qkm (= Jane, married to Joseph Law; no children). 
Keshi 'ene's second wife was Takl'shiku'q (-'Broken-clouds"), 
and her children were — 
II. Katl's (married Bakome, and has five children). 

III. Ma'ni (—Mary, married to Bama'qsika'u", and has four chil- 

dren). 

IV. Xoina'qkuqki'iV (Female, deceased after marriage to David 
Wabfis. leaving one female child). 



b'i) THE MENOMINI INDIANS in.U 

•_'.;. W A ■ i : i : n < > M i r \ mi (Josette) "Wa'beno- woman." Was born about 
1840, and is au active, well preserved, and quite good looking 
woman. She is married to Nio'pet, the presenl chief of the 
Menomini, 1 and is the mother of fourteen children of whom 
but two survive — 
I. Reginald < >sb kosh, 
II. Ernest Osh kosh. 
■_'4. O'KEMAwi'BOH (Josette — daughter, married Ope'taq, lias two 

children). 
25. Kusi; \ (Josette— a young man . 

As already staled, the Osh'kosh family at present, and evidently 
legitimately, furnishes the executive chief of the tribe, which personage 
is at the same time the presiding judge of the Indian court at Keshena. 
The members of the Garron familj have no further authority in the 
affairs of the tribe than any other beads of families, though the recol- 
lection of the deeds of their ancestors appears to add to their name a 
glamor of romance, shared in even by their political opponents. 

LANGUAGE EMPLOYED IN CULT RITUALS 

lam informed by the Franciscan fathers at Keshena that they have 
frequent need of words to express clearly the terminology of the cat- 
echism and ritual and to present intelligently the exposition of the 
scriptures, words which do not occur in Menomini, lint for which they 
.seek convenient and expressive terms in Ojibwa, a language noted at 
once for its close linguistic relationship lo the Menomini, as well as 
for its rich vocabulary and the remarkable flexibility of its grammatic 
structure. 

In his notes on the Indian tribes of Wisconsin,-' John Gilmary Shea, 
Speaking of the Menomini. states that "their language is a very 
corrupt form of the Algonquin." This may not lie surprising when the 
Menomini language is compared with the Algonkin proper, but still the 

fact remains that the .Menomini' appeared to him defective in some 

manner or other. 

Through long-continued practice of this character, the Indians have 
become sufficiently familial- with some Ojibwa words to comprehend 
the teachings of the fathers, but apart from this an Ojibwa conver- 
sation is almost entirely unintelligible to the Menomini, unless the 
language of the former had been specially acquired by intimate com- 
munication. 

It has been observed at the ceremonials of the Menomini that both 

Ojibwa and Potawatomi mita" visitors participated, and although their 
knowledge of Menomini was so slight as to deter them from enjoying 
more than casual interchange of greetings, yet they were sufficiently 



i >.■. tin- Otb k.i^h genealogy, p. i- 

■r. ■ Hist Soi ol Wisconsin for 185t vol. iil. 1857, p. 1S4. 



hoffjia.n1 OJIBWA CEREMONIAL TERMS 61 

apt in acquiring the words of a chant, never before heard by them, to 
join alter two or three repetitions and assist as if they had known it 
always. Thus these strangers unconsciously acquire a vocabulary at 
first of unknown meaning to them, but by repetition and association 
with actions and familiar gestures they ultimately become sufficiently 
advanced to comprehend the new language limited to this ceremonial. 

From the foregoing remarks it will be observed that the ceremonials 
of the cult societies may be t inctured, to greater or less degree, by the 
intrusion of extra-tribal ritualistic traditions and beliefs, the ceremo- 
nial forms of the Ojibwa. however, being considerably in excess of those 
of any other tribe. 

For many years there has been constant intercourse between the 
Menomini and the Ojibwa of Lac Court Oreille and Lac Flambeau, on 
account of oeeasional intermarriage between these tribes and the 
mutual attendance at the cult ceremonies. It appears probable, also, 
that on account of this intercourse the Menomini ritual of the MitaV wit, 
or Grand Medicine society, has been very perceptibly molded after the 
Ojibwa, but that during this process of adaptation much of the ancient 
ritual has been lost. 

A great portion of the phraseology of the Ojibwa ritual is in an 
archaic form of language, and is thus unintelligible to the ordinary 
Indian, and frequently to many members of the society. This archaic 
phraseology naturally appears impressive and important to the general 
populace, and the shamans delight to dwell on such phrases, during 
ceremonials, not only to impress their hearers but to elevate themselves 
as well. 

Honorable W. W. Warren, in his History of the Ojibwa Indians, says: 

In the Me-da-we rite is incorporated most that is ancient amongst them— songs 
and traditions that have descended, not orally, hut in hieroglyphics, for at least a 
long line of generations. In this rite is also perpetuated the purest and most ancient 
idioms of their language, which differs somewhat from that of the common every- 
day use. 1 

The Menomini ceremonies of the same society are, as above stated, 
very much curtailed, and apparently worn down by careless transmis- 
sion from generation to generation. The chants are, in general, in 
Menomini, though that portion of the ritual pertaining to the Indian 
cosmogony and genesis of mankind is to a great extent mixed with 
Ojibwa words, and is therefore unintelligible to almost every one save 
those familiar with this language. 

It has already been shown with what persistency the Menomini and 
the Winnebago hidiaus have dwelt side by side from the earliest his- 
torical times, and it is a subject of interest to know with what surpris 
ing similarity these two tribes have, up to a recent period, conducted 
their medicine ceremonials. The entire ritual and its dramatization 
appear to be of Algonquian elaboration; and the adaptation thereof 

< Coll. Minnesota Hist. Soc., vol, v. 1885, |>. 07. 



62 THE MEN0MIN1 INDIANS [rrB.Am.11 

by the Winnebago, a bribe belonging to another linguistic stock, 
would be so readily accomplished only « lien the tribes are in constant 

ami intimate communication. 1 

The Ojibwa embellishments in the Winnebago ritual appear to have 
been acquired through the intermediary of the Menomini rather than 

from the Ojibwa direct, as the Bionan tribes in general have at all times 
heen more or less antagonistic to the AJgonqnian tribes, and vice versa, 
excepting the .Menomini, who appeal always to have heen of a peaceful 

disposition. 

There is another class of mystery men. or shamans, differing from 
tin- mini \ of which representatives are found among nearly all the 
Algoiniuian tribes even at this day. Such persons are termed 
tshi'saqka, or jugglers, and are referred to in the Jesuit Relations as 
jougleurs and sorciers. The Xepissing Indians of Canada were even 
designated the Nation of Sorcerers as early as 1632, and the tales 
recited regarding them ami their powers are of the most marvelous 
character. This subject will be more definitely referred to in connec- 
tion with the subject the of tshi'saqka. There is no special organization 
among these performers, each preferring to act independently of the 
other, aud it is only during the performance of the invocation of guard- 
ians or nia'nidos that pretended conversation with the latter takes 
place, such pretended conversation consisting in reality of a soliloquy, 
the questions of the juggler being answered apparently in another tone 
of voice and indeed sometime-, in mumbled words wholly unintelligible 
in character. 

The language employed by a juggler is the language of the tribe of 
which he is a member; and to acquire the power of prophecy and to 
become able to cause manifestations of various kinds.it is necessary 
to receive instruction from some one of reputed skill. His power is fur- 
thermore dependent upon the reputed power of his personal ma'nido, 
or tutelary daimon. which was selected by him in accordance with 
dreams, consequent upon fasting, which ordeal was experienced during 
his youth. 

There is srill another (lass of shamans, known as the wa'heno, i. e., 
"daylight men," or "men of the dawn." who pretend to cure disease 
by the administration of charmed remedies. The number of wa benoak 
as compared with the mita'wok is small, the whole number in the 
Menomini tribe not exceeding ten or twelve. Singular as ii may 
seem, there are more women wa henoak than men. though it appears 
that in former times the reverse was the case. The performances con- 
sisted in handling burning brands and live coals with apparent immu- 
nity from harm, thus gaining the attention and confidence of the 
credulous, after which their charms, amulets, or fetishes were sold, as 



1 shier writing tin above, Mi Frank I.:. Fleacbe, "i Washington, boo of tin late Joseph La Fleeohe, 
i m. ..i the chiefs of the Omaha Indiana, infonna ma that Ii is* trlba acquired 1 tin- ritual of the • in ml 

■ t\ In. in Ihi- Winn. 



hoff.man] CEREMONIAL INNOVATIONS 63 

required by the unsuccessful hunter, the disconsolate lover, or the 
unlucky gambler. 

No organization exists between the different pers ms of this class, 
each practicing his art, or pretensions, as best lie may. A tambourine 
drum is necessary as an accompaniment to the chant, as the personal 
maiiiilo is thus invoked for aid in the accomplishment of whatever task 
may have been assigned to the .performer. More specific mention of 
the method of practice of these shamans will be presented under the cap- 
tion of "The Wa'beuo." 

Since the advent of the Paiute messiah, " Jack Wilson," a new 
society has been organized, designated the "Dreamers' society," i. e., 
a society for indulgence in drumming, dancing, and exhortation by cer- 
tain designated persons, to form the order of exercises. Some of the 
niitli'wok, who, for various reasons, have left the Medicine society, claim 
that the Dreamers' society is founded on a ritual specially granted by 
Kishii' Ma'nido as a substitute for the former, that being alleged to 
have become degraded and debased by the introduction of innovations. 
Inquiry into the history of the society seems to indicate, however, that 
the performances by the Dreamers' society are a remote imitation of 
the Ghost dance, which originated several years since when the Paiute 
messiah made his appearance, and when many discontented and bellig- 
erent young men of various tribes took advantage of the craze to 
further their own designs. 

Some Menomiui Indians more communicative than others have inti- 
mated that a time would surely come when the whole country would be 
restored to the Indian as it once was, when the heads of all the whites 
would be severed from their bodies as a scythe cuts the wheat. This 
belief has always had a greater or less number of believers who were in 
a state of expectancy, so that when a delegation of Sioux and other 
Menomini river Indians arrived among the Menomini to preach the 
doctrine of the messiah and to give instruction in the dance, the expect 
ant lines were ready to accept almost anything that appealed to their 
indefinite and unformed tradition. The ceremony conducted at these 
dances is not of the same character as that of the Ghost dance of the 
prairie Indians, sufficient change having been wrought since its intro- 
duction to prevent any apparent analogy between the two. 

To further illustrate the quickness with which such advantages for 
deception may be embraced by designing and deceitful Indians, I shall 
only recur to Sitting Bull of the Sioux nation, a medicine man of no 
mean order — as viewed by his people — but not a chief in the full sense 
of the word, as generally supposed from the newspaper notoriety given 
him. During my residence among these Indians in 1872-73, I had 
ample opportunity to become well acquainted with him, particularly 
after acquiring the language and an ultimate adoption into the "Buffalo 
society," by which means a "brotherhood" was formed with Running 
Antelope, then orator of the northern Sioux and chief of the Uncpapa 
branch of that tribe. 



64 THE MEN0M1N1 INDIANS i«w.M 

Sitting Hull was general director of the discontented element ol i ln- 
Sioux uatiou, aud acquired his influence by his audacious pretensions 
and by the coincidenl occurrence of events of minor importance, as 
well as bj the occurrence of certain atmospheric changes which he had, 
in part, prophesied. Attaining some distinction in this manner, he 
cautiously pushed liis claim to greater powers, stating thai In- was 
enabled i<> foretell events affecting himself and bis adherents. Be pre- 
tended that his deceased half-brother always appeared to him in the guise 
uf a gray wolf ti> warn liim of any impending persona] danger. In fact, 
this man is said to have once gone so far as to allow himself to be discov- 
ered bj some officers talking in a wolf which had, in utter astonishmeut, 
stopped to learn the source and nature of tin- peculiar noise which -" 
suddenly broke the silence of the localitj ! 

When the attack was made upou onr Cavalry escort in 1ST."., in Yel- 
lowstone valley, Sitting Bull was foremost in the approaching line, 
chanting and "making medicine," bui when one of his chief assistants 
was shot down the line wavered and broke the. moment the troops 
charged. Later on, as the Ghost dance became a better means of 
having his aids act the part of prophets, Sitting Bull's words were 
promulgated through the months of the chief dancers who had appar- 
ently fainted and reached an ecstatic state. In this wise the hostility 
of a certain portion of the tribe was maintained and controlled, chiefly 
for personal gain, until the deatb of Sitting Bull, when the spell was 
broken. 

Until quite recently it was customary tor each Iudiau youth to pass 
through a certain process of •• fasting and dreaming." wherel>\ he 
might receives manifestation from the Great Unknown as to what par- 
ticular animate form he might adopt as his own tutelary daimon, as 
termed bj the Greeks, or, as more familiarly designated, his guardian 
mystery. The course of procedure necessary tor the young aspirant 
for honors to pursue was to leave the camp and go into the forest, there 
to remain in meditation, abstaining from all food, until gradual exhaus- 
tion produced that condition of ecstasy during which various forms of 
animals, or birds, appeared to him. The first of these forms to clearly 
impress itself on his mind was adopted as the special gift of the Great 
Mystery, and was thereafter supposed to act as an adviser in times of 
indecision; a monitor when the Indian was in danger, or an interces- 
sor with i he superior ma'nidos when special power or influence was 
desired. During the period of probation the lad's friends or parents 
would keep watch that no danger overtook him while in the forest, and 
furthermore, that his fasting was not carried to the point of danger to 
life and health. 

Among some of the AJgouquian tribes the animal or bird forms that 
may thus lie adopted by an Indian are sometimes the same as the totem 
of which he is a member. Under such circumstances the animal repre- 
senting the totem, and the "familiar" or ma'nido, is seldom hunted or 



hoffman] COMPARISON WITH NAGUALISM 65 

shot; but should he be permitted to limit such an animal the hunter 
will first address the animal and ask forgiveness for killing him, telling 
him that certain portions, which are tabu, shall be set up in the place 
of honor in the wiko'mik. For instance, should an Indian of the Bear 
totem, or one whose adopted guardian is represented by the bear, desire 
to go hunting and meet with that animal, due apology would be paid to 
it before destroying it. The carcass would then be dressed and served, 
but no member of the Bear totem would partake of the meat, though 
the members of all other totems could freely do so. The hunter could, 
however, eat of the paws and head, the bones of the latter being sub- 
sequently placed upon a shelf, probably over the door, or in some other 
conspicuous place. 1 Due reverence is paid to such a relic of the totem, 
and so strictly observed is this custom that no greater insult could be 
offered to the host than for anyone to take down such bones and to cast 
them carelessly aside. 

Due reverence must be had by the Indian for his so-called guardian 
or ma'nido, neglect in this direction sometimes being considered as the 
direct cause of misfortune or sickness. A feast then becomes necessary 
as an offering to induce the ma'nido to return and to again manifest its 
favor to the Indian. Without going further into this special subject, as 
it obtains among the tribe under discussion, it may be interesting to 
present in this connection an account of the striking similarity of belief 
in the ma'nido. or nagual, of the Mexicans, as given by Herrera, who, 
in speaking of the religion and superstitions of the inhabitants of I !er- 
quin, in Honduras, says: 

Among the many Idols worshipp'd, there was oue call'd, The great Father, and 
another, The great Mother, of whom they begg'd Health; to other Gods they praj d 
for Wealth, Relief in Distress, to supply them with Provisions, breed up their Chil- 
dren, preserve their Harvest, and assist them in their Improvements, which .Super- 
stitions continu'd long among the old Men; and the Oevil deluded them, appearing 
in the Shape of a Lion, or a Tiger, or a Coyte, a Beast like a Wolf, or in the Shape 
of an Alligator, a Snake, or a Bird, that Province abounding in Creatures of Prey, 
which they call'd Naguales, signifying, Keepers, or Guardians, and when the Bird 
dy'd the Indian that was in League with him dy'd also, which often hapned, and was 
looked upon as infallible. The manner of contracting this Alliance was thus, the 
Indian repair'd to the River, Wood, Hill, or most obscure Place, when- lie call'd upon 
the Devils by such Names as he thought tit, talk'd to the Rivers, Rocks, or Woods, said, 
lie went to weep, that he might have the same his Predecessors had, carrying a I look, 
or a Dog to sacrifice. In that melancholy lit he fell a sleep, and either in a Dream, 
or Waking, saw some one of the aforesaid Birds, or other Creatures, whom he in treated 
to grant him Profit in Salt, Cacao, or any other Commodity, drawing Blood from his 
own Tongue, Ears, and other Parts' of his Body, making his Contract at the same 
Time with the said Creature, the which, either in a Dream, or Waiving, told him, 

'The Ablie.I. A.MaurauIt says of the totemic marks of the Ahuaki : "Chaque tribu avail si 
ries, que onnsistaieirl en hi figure d'un animal, ou (Vim i list-aii, on d'un poisson. Chaque guerriei peig 
unit ordinain im-ni sur srs bras, sea jambes et sa poitxine les armes de sa txibu. oiunt lea sauvagea 
nlhiient tn voyage mi eii excursion, ils peijruaieut leurs armes sur ties arbres a chaque oampemeiit, 
surtout lorsqu'ils avaient r6usai dans quelque campague. lis faisaient aus par ce moyen, 

lenombre de leurs prisonniera et celui dee ohevelurea qu'ila avaient levees." — Hist.des Abenafeis, 
Qui bee, 1866, p. 23. 

14 ETH •> 



66 THE Ml NnMIXI INDIANS [eth.ann :. 14 

such :i Day yon shall fin abroad a s]»ori iim. and I « ill be the Brat Bird, or other Ani- 
mal you shall meet, and will be yoni Vagual, and i lompanion :ii si] Times, whereupon 
such Friendship was coot ractod between them, that when one of the] dy*d the other 
did ii "i survive, and thej fanoy'd thai he who bad no Nagnal conld not be rich. 1 

The AM"- Maurault* says of this belief among the Abnaki Indians 
of < 'anada, a tribe allied lingnistically to the Menouiini : 

Conune tontea les an tree nations saavages, ila avaient one idee de la Divinity. 
Dieu, suivanl eux, 6taii an Grand-Esprit, qu'ils appelaient "Ketei Ni8ask ." Ce 
Grand-Espril residail *m- n in- iledn grand lae I'Ooean Atlantiqne). lis avaient one 
grande coniiance en n;i protection. Da oroyaienl que le meillear moyen poor attirer 
si- in- euz iii t.- protection Mail de B'efforcer a devenir de braves guerriera el de bona 
chasseurs, Itanl persnadea que pins ilaaerendaientremarqnableeen ces deux chuses, 
plus 11a devenaienl agreablea anz yens du Grand-Esprit. 

lis oroyaienl anssi a I'Espril dn Mil. qu'ila appelaient "Matai Ni8ask"." Cet 
Esprit itaii tres-poissant dana lemonde. lis peneaient que lee maladies, lea acci- 
dents, lea malheura e< tuns lea autres mans de ce genre venaient de Ini. Comme ila 
oraignafent beanconp res maux, l'Espiit da Mai < t .- 1 i t le principal ohjet do leur 
devotion, et ila B'adressaienl sans cease a lui, le prianl de ne leni faire anonn mal. 

lis oroy ail-lit, en outre, qn'il y avait d'antres Esprits, d'nn ordre Buperienra Utomme; 
1 1 hi- lis Baprita 6taieni tonjoura portea an bien, et qu'ila protegeaienl l'homme oontre 
I'Eaprit da -Mal : rest pourquoi, ila leur demandaienl protection. 

CULT SOCIETIES 

To presenl more intelligibly the ritualistic observances and preten- 
sions of the several classes of shamans, the subject will be arranged 
under the following captions: 

I. Mitii'wif. in Grand Medicine society; 
II. Tslii'saqka, or Juggler; 

III. Wa'beno, or Men of the Dawn, and 

IV. Dreamers' society. 

MITA'WIT, OB GRAND MEDICINE SOCIETY 

( Irq lniza i n in oi mi Society 

In order to present clearly to the reader the status of the Mitii'wit, 
or so-called "Grand Medicine society," 8 of the Menomini Indians of 
Wisconsin, it becomes necessary to refer briefly to the corresponding 

society and ritualistic ceren ies of the Ojibwa Indians of Minnesota. 

Among the latter are found four classes of mystery men, viz, (1) mide', 

or "medicine man," whose profession is incantati exorcism of demons, 

and the administration of shamanic or magic remedies; (2) theje'ssak- 
kld, or juggler, who professes prophecy and antagonizes the evil 
charms of rivals: (."■) the wa'beno. literally " easterner," or " daylight 
man," whose orgies are continued throughout the night only t<> cease 



'The General Hlatorj of t li.it Vast Continent and Islands "t Amerloa, trans] t..liiliii 

I, London, L786, vol. Iv, pp. 188, 13i>. 
■Histoiredee Abenokis, Quebec, ism;, pp. 18-19. It will be observed that the abbe mils Into! 

ipprehsnaion as to the oonoeptton of spirituality among the Indians. 
3 'I'h is tii in originati b In the dee gnation ' ta grande medeoine," applied t« by, t i" Cans 

dlana and earl] Krenofa • 



Hoffman i OJIBWA MEDICINE SOCIETY 67 

at the approach of day, and who also professes ability to prepare lucky 
charms for the hunter and potent love powders for the disappointed 
lover; and (4) the mashkikikewiniiii, or herbalist, who professes knowl- 
edge of the properties of plants, and administers, as the name implies, 
"medicine broths" or decoctions and infusions. All of these, save the 
nude', practice their respective professions singly and alone, and there- 
fore do not affiliate with others of like pretensions so as to constitute a 
regularly organized society, at the meetings of which the members hold 
ceremonial services for the instruction and initiation of candidates for 
membership. 

The mide', on the contrary, are organized into a society termed the 
Mide'wiwin, which consists of an indefinite number of persons of both 
sexes, and is graded into four separate and distinct degrees. Admis- 
sion to membership in the degrees of this society is a matter of great 
importance, and consequently of great difficulty. The male candidates 
are selected usually from among those who in their youth were desig- 
nated for this distinction, which occurred at the period of "giving a 
name" by a selected mide' priest, who thus assumed the office of god- 
father. From that date until the age of puberty of the boy, his parents 
gather presents with which to defray the expenses of preliminary 
instruction by hired mide' priests, and the feasts to be given to all 
those who might attend the ceremonies of initiation, as well as to 
defray the personal services of the various medicine meu directly assist- 
ing in the initiation. Frequently the collecting of skins and peltries 
and other goods that have to be purchased involves a candidate hope- 
lessly in debt; but so great is the desire on the part of some Indians 
to become acknowledged medicine men that they will assume obligations 
that may require years of labor or hunting to liquidate; or, should they 
fail, then their relatives are expected to assume the responsibility thus 
incurred. 

In this society, as maintained by the Ojibwa, are preserved the tradi 
tions relating to cosmogony and genesis of mankind, to the appearance 
on the earth of an anthropomorphic deity whose primary services con- 
sisted of interceding between Ki'tshi Ma'nido and the Indians, that 
the latter might be taught the means wherewith they might provide 
themselves with the good things of the earth and with the power of 
warding off disease and death, and who gave to the Indian also the 
various plants and instructed them how to prepare the objects neces- 
sary to be used for special purposes in specified ways. The being who 
thus originally instructed the Indians is called Mt'uabo'zho, and the 
method pursued by him is dramatically rehearsed at the initiation of a 
candidate into the society of the Mide'. By the Ojibwa this entire 
proceeding is firmly believed to be of a sacred or religious character. 

There is another body among the Ojibwa termed the Ghost society, 
to which reference is necessary. When a child who has been set apart 
to be dedicated to the society of the Mide' dies before reaching the 



68 THE MKMiMIM INDIANS "W-M 

proper age to receive initiation, the father (or under certain circum- 
stances the mother) ai incea the foot to the chief priests. when a 

meeting of the members is called and a feast prepared at the wigwam 
of the mourner. 1 >ishea of food for the dead are set apart in a separate 
structure, after whicb the chief mourner is initiated into the society as 
a substitute for the deceased. Tims we find among the Ojibwa two 
distinct services, one for the initiation of members into the society of 

tlie Wide', the other a least of the dead, designed tO release his 

••shadow" and to permit it to depart to the land of mysteries, or the 
place of the setting sun. 
It will be observed, then, that the membership of the Mide' society 

is not limited to any particular Dumber of persons; and that the cere 
monies of the Ghost society an- held at irregular intervals and never 
at the death of a member of the Midi' society. 

With this brief noti t' the ojibwa .Mule'wiwin. or Grand Medicine 

society, a description of the ceremonies as practiced by the Menomini 
Indians will lie presented tor the purpose of comparing with the pre 
ceding their version and dramatic rendering of a belief and practice 
which no doubt survives to a certain degree among the greater Dumber 
of tribes embraced within the western group of the AJgouquian lin- 
guistic family. 

The Mini wit, or society of shamans, commonly termed the Grand 
Medicine society of the Me^omini Indians, consists of men, women, 
and a few young boys and girls, who have lieen initiated into the inys- 
teiies of that organization, either directly or byproxy. Initiation of 
the person himself may he accomplished (1) by his being adopted by a 
member to till a vacancy caused by death; or (2) when proof of eligi- 
bility has been furnished and the necessary presents and fees are deliv- 
ered to the chief of the .society to defray the expenses incurred in 
holding the ceremonies. 

Although initiation by proxy is rare, yet it may occur when a very 
sick yonng person is brought to the ceremonial structure for restoration 
to health. This is done only as a last resort, and after the usual attend 
ance Of shamans with their incantations and exorcisms has proved 
futile. The aid of Mashii' Ma'nido is thus sought, and as the sick child 
may be carried in the arms of one already a niit;i'\ it is soon deposited 
in the arms of one of the family, while the person w ho carried it con- 
tinues to take the part of a new candidate, notwithstanding the fact 

that he already possesses Hie secrets. Should the patient recover 

health, he or she is t hence!, nth regarded as a regularly initiated mem 

ber, although subsequent instruction is aecessarj to a better under 

Btanding of the pretensions of the society. It is customary on the 
death of a member of the society for the head of the family of the 
deceased, if he be a mita '. or the nearest mita" relation or friend, to 

approach the corpse at burial and to address it. The chief mourner, 

looking down UpOU the coarse box containing the remains, says: "Go, 



HOFFMAN- 



PLANS FOR THE CEREMONY 69 



my brother [or substituting tbe term of relationship], follow tbe sun to 
the place prepared for the shades of the dead, where you will see the fire 
built by Xa'qpote; that will light your course beyond the sun's path. 
Abide there until the proper time [a certain period of a summer month 
is usually uamed], when I shall give a feast and bring a substitute to 
occupy your place; then shall Na'qpote permit you to return to observe 
tbe fulfillment of my promise. Go!" The grave box is then placed 
over the coffin, the medicine stick erected before it, and a piece of cloth 
or a board is also placed before the grave box, on which is deposited 
from time to time small quantities of tobacco. 

At the return of summer the person who has made the promise of 
procuring a substitute, prepares himself by bringing together the pres- 
ents necessary to be delivered as fees, and collecting food for the attend- 
ants and visitors. A favorite member of the family, a relation, or even 
a dear friend, may receive the honor of an invitation to become the 
candidate. In the meantime the furnisher of I be feast, i. e., the person 
who is to procure the candidate, makes known to the chief officiating 
members of the society his choice, with the desire that a meeting time for 
initiatory purposes be decided upon, to be held at some time in the near 
future. The chiefs receive this communication and deliberate, meditat- 
ing on the course to follow and selecting several groups of assistants 
to aid in the ceremonies. The candidate, in the meantime, is instructed 
in the mysteries of the remedies known to his instructor. Each remedy 
must be paid for separately, as no two preparations, or roots, or other 
substances are classed together as one; furthermore, the knowledge 
relating to different remedies is possessed by different medicine men, 
each of whom will dispose of the properties and uses thereof for a con- 
sideration only. 

Although four annual ceremonies of the Grand Medicine society 
were held near Keshena, Wisconsin, in the years 1890, 1891, 1892, and 
1893, the first will be described only insofar as it pertains to the mode 
of adopting a member to fill a vacancy caused by death; and to make 
the description more intelligible it may be of importance to state 
under what circumstances the writer's admission into the Mita'wit was 
obtained. 

Ceremonies of 1890 

Having obtained during the years 1887-1890, from the Ojibwa In- 
dians at Red Lake and White Earth, Minnesota, complete instruction 
in the secrets and ceremonies of the Mide'wiwin, or Grand Medicine 
society, the information of this unique occurrence had spread south- 
ward into Wisconsin, as far as the Menomini reservation. In the 
winter of 1889-90, a niTmber of these Ojibwa shamans went to Wash- 
ington in the interest of their tribe, and it happened that a small dele- 
gation of Menomini Indians from Keshena. \\ isconsin, also visited the 
capital on a like errand. These two delegations were furthermore quar- 
tered at the same house, so that the object of my constant visits to, 



70 THE MI.NoMINI [NDIAN8 (..mcnvh 

;ind consultations with, the Ojibwa boob became known to the Menom- 
ini. who ;it once manifested great iu teres t, as they themselves were 
members <>t' the society of shamans. The Ojibwa then informed the 
Mciioniini of what bad been done with reference to the preservation of 
the traditions and ritual of the (Jjibwa society, and suggested to the 
former the propriety of having the Government i>ni>lish the Menomini 
version of the Grand Medicine ceremonies, thus preserving for future 
generations their ancient beliefs and practices concerning the origin of 

the Indians, the history of the services of M:'i nabush, and the institu- 
tion and initiatory ceremonies of the Mitiiwit. or Grand Medicine 
society. 

Three members of the Menomiui delegation were chiefs of the society, 
and as such were competent to decide whether it would be appropriate 
and in accordance with their ancient custom to permit the admission 
into the society of a white man and stranger. After protracted delib- 
eration, I was informed that in so far as they were personally concerned 
they very much desired that a visit he made to Keshciia. where a conn 
cil of the chief shamans would he called for the purpose of presenting 
for their approbation the subject of making public the so called secret 

or mystic ceremonies. The visit to the reservation was made during 
the spring of 1890, when a meeting of tin- council was called by Xio'pet 
anil Nl'aqtawa'pomi, at which the chief representatives of the society 

unanimously agreed that I should lie received at the next regular meet- 
ing. Then, when once within the sacred structure, I might without 

fear of misfortune ask any questions that I might desire, and receive 
explanation so far as lay in the power of the chief mita'wok. 

When a meeting of the society is desired, cither for the benefit of 
the sick or for regular initiation, the proceedings are as follows: A con 
sulfation is held as to the designation of the four chief medicine men, 
the selection of a second set of tour, and also a third set. each of which 

groups have special duties to perform during the cere nies. Two 

general assistants or ushers are also chosen, whose duties consist in 
the proper arrangement of the interior of the structure ami accesso 
rics. the proper location on a ridge pole of the presents, especially the 
blankets, pieces of calico, mats, etc., which form part of the gifts made 

by Or for the candidate as the price of his admission. A location 
for the erection of the uiitii' wiko'mik ' is also decided upon, and the 
women members of the society — usually the wives of the chief officiat- 
ing medicine men — who are to erect the Structure and to prepare the 
feasts, are also designated. 

These preliminary arrangements being completed, tl giver of the 

feast" presents to the chief medicine man several gifts of tobacco, 
which are divided into small heaps, and then immediately sent by a 



■From 'uiitii *." it member >•! the society <" fraternity of the kUt&wit; ami "wiktt'mik,' a corrup- 
tion "i the word wig wain — from v, i.wn. . bars a structure or lodge of l. ark. Though bow built 
- etc. the original covering was no doobt of baric, thus giving rUw to this designation, 
"wigwam," f<>rall l>:nk habitations. 



ERECTION OF THE LODGE 



71 



courier to members of the society, one heap to each member. The run- 
ner, on his arrival, places the tobacco before the person for whom it is 
intended: he, being aware of the purpose of the. visitor, merely says, 
•'"When and where?" The courier then informs the mita' v as to the day 
and place of the ceremony, and after a short rest departs to fulfill his 
mission. In the meantime the medicine men have adjourned, each to 
attend to his own duties in so far as his individual services will be 
demanded, and to consult with the second and third sets or groups of 
medicine men designated to assist at the initiation. 

It is customary, when an Indian is to be initiated to till a vacancy 
caused by death, for the medicine wiko'mik to be erected a short dis- 
tance east of the grave of the deceased member, so that the members 
of the society may be enabled to march westward when visiting the 




hi iW 



Fig. 5 — Ceremonial structure of 1890. 



grave, thus following the direction named in the ritual as followed 
by Ka'qpote when his shade went in the direction of the setting >un, 
where the world is cut off. 

The medicine lodge (ceremonial structure) termed mitii 'wiko'mik, or 
niitii'wi'kiop, is erected by the medicine women detailed for the pur- 
pose, and is constructed on the following plan : A piece of level ground 
is sought at a convenient location east of the grave, when long poles, 
from - to .'! inches thick at the base, are planted at irregular intervals 
along the sides of an oblong. The length of tin- structure is usually 
00 or 70 feet, and its width about 20 feet. The poles are then brought 
together at the top so as to form an archway, and secured by strands of 
basswood bark. Plate V represents the skeleton framework of the end 
of the structure. Mats made of rushes are then placed along the. 
sides, the lower row touching the earth, and a second row placed above 



72 Tin: MENOMIM Indians aai.u 

them, bul projecting slightly over the tope of the lower mii^ ao as to 
shed rain. Other mats, pieces of birch bark, and even pieces of canvas, 
are then placed across the top to shade the interior or to keep out the 
rain. The mats, a detailed description of which will In- given later, 
are usually a yard wide, and vary from 6 to 12 feel in length. 

The exterior of the medicine wikfl'mik erected in 1890 is represented 
in figure •">. At this ceremony Shn'nien was recognized as chief offlci 
ating shaman, the application for membership having been Bret made 

tn him. anil lie in turn having selected his three Chief assistants, all ot 

whom, after dne deliberation, decided on the order of ceremony. After 
the wikO'mik was erected, branches of cellar were placed on the ground 

around the interior, though near the wall, and on these were placed 
mats of rush leaves to serve as seats lor the attendants. The gifts 

presented by the candidate, or his sponsor, were suspended from the 
long poles placed lengthwise a short distance beneath the top center of 

the arched inclosure. At various places lanterns also were suspended 

to furnish light during the night service. The large mat on which 
the candidate was Anally obliged to kneel was spread on the ground 

about 20 feet from the western exit and along the middle line of the 
interior, while the space along each side, immediately before the seat 
mats around the interior, formed the pathway invariably followed by 
the officiating medicine men and the attending members of the society 
i gee plate vi). 

It is customary to hold meetings on Saturday afternoon, beginning 
at the approach of sunset and continuing uninterruptedly until the next 
day at sunset. Formerly no special day was selected, but since many 
of the Indians have become farmers. Sunday is thus employed so that 
as little time as possible may he lost from their labor. 

By Saturday afternoon, on the occasion described, the vicinity of the 
mita'wikS'inik became a scene of great animation. Wagons bearing 
the fa mi lies, tents, and cooking u l en si Is of members of the society lie- an 
to arrive from various directions. The young men and hoys came ou 
horseback, clad in their best and gaudiest attire; children ran hither 
and thither while chasing one another in play: and the scene was occa- 
sionally enlivened by a rush toward a particular spot to witness or to 
stop a dog light, as numerous and various specimens of gaunt, snarling 
curs had congregated from all parts of the reservation. 

The members of the society were yet in their hastily erected lodges 

preparing themselves for public exhibition: but as the sun began to 
Bink, eight of the most prominent mem hers of the society, together with 
the chief mourner or giver of the feast and his family and relations. 
proceeded westward to the grave, distant about 200 yards, around 
which they formed a circle, while Shu nien stepped nearer toward tin- 
head of the grave box, and produced the ma tshida'qtokwan, or cere- 
monial baton. This is a round piece of pine or other soft wood, an 
inch thick and .ill inches Ion-, with one end slightly pointed so a- to 



HOFFMAN] 



CEREMONIAL BATON AND FEAST 



73 



admit of being- easily thrust in the ground. The baton is ornamented 
by having cuts made around it near the top, the shavings being allowed 
to remain attached at one end but projecting slightly from the stick so 
as to resemble miniature plumes. About 6 inches below the top cluster 
is another, as also farther down the baton, until three <>r lour clusters 
have been made. At the base of each cluster of cuts 
a band of vermilion an inch wide, encircles the stick. 
Figure <> represents the general form of the baton. 

Shu'nien, after taking the baton at the sharpened 
end, struck the grave box with the other end, and spoke 
as follows: 

••There were two brothers, Ma'nabush and Na'qpote, 
the Wolf. Ma'nabush lived to mourn for Na'qpote, 
who was destroyed by the evil underground beings, 
but who now abides in Tshi'paia'qki, the final resting 
place, where he awaits the arrival of the shades of the 
dead. The dance to be held at the bottom of the hill is 
held for Xa'qpote, that he may return and transport the 
shade of this dead one to the niita'wiko'inik, where 
we shall have our ceremonies this night. All the aged 
whiteheads are invited to it. While Ma'nabush was 
still on this earth he said that he should build a fire iu 
the northwest, at which the Indians would always be 
enabled to obtain warmth for themselves, their children, 
and their successors. lie said that afterward he should 
go to the place of the rising sun, there to abide always 
and to watch over the welfare of the Indians. lie said 
if the Indians desired to hold a meeting of the Mita'wit, 
that they must first have a least at the head of the grave. 
We will now sit and eat." 

The mi tii /v women, assisted by relatives of the deceased, 
then spread a tablecloth upon the ground, and deposited 
thereon various kinds of meats, vegetables, bread, and 
pastry — quite a contrast to the primitive method pur- 
sued before the adoption of linen tablecloths, china, 
and silver-plated knives, forks, and spoons. All the 
invited guests partook of the food placed before them, 
but nothing was so eagerly sought alter as the green 
cucumbers, which were peeled and eaten raw. 

After the feast, Shu'nien. the chief priest and master 
of ceremonies, again took the ceremonial baton, and handing it to one 
of his assistants, requested him to make an address. The speaker 
first struck the grave box, and during the time of his remarks frequently 
struck the box, as if to emphasize his words. The addresses made by 
him and his three successors related to exploits performed 1>\ them at 
various times, particularly during the civil war. when most ol'theinhad 



Fig. 6— Ceremonial 

baton . 



74 



THE MKNOMINI INDIANS 



[BTH, am. u 



served as soldiers in the Union army. This digression was prompted 
becanse the deceased had been one of their comrades. 

Sim nidi, in tin' mean time. 1 1 a«l taken the grave post — which had been 
previonsly erected before the grave l><>\ -and painted a band of vermil- 
ion around the top, a band as broad as a finger, and live crosses on one 
of the Hat Bides to denote the number of addresses made at the grave; 
while on the reverse were tour transverse bars and three crosses, de- 
noting that the deceased had perron 1 eight noteworthy exploits 

daring his life. On the grave posl were incised 
tin tlines of animals, totemic in character; 

Over eaeli of these s e of the animals were 

again drawn in vermilion, though with another 
hand, as the dulled and >haded lines in the ftC 

companying illustration figure 7) show. The 
general appearance of the grave box, with the 
baton, the grave po>t. the hoard with the offer- 
iii v; of tobaCCO, and the stiek oil lament ed frith a 
white cloth, is shown in figure 8. The adjoining 
grave boxesare those of relationsof the deceased, 
tor whose benefit the feast was here given. 

By the time the speaking had concluded the 
sun had gone below the horizon, anil Shu'iiien 
suggested returning toward the medicine wikiV- 
mik. the persons present falling into line two by 
two. The procession inarched slowly down the 
lull toward the east, and passing toward the 

south side of the structure to the main or east- 
ern entrance, where only Shu'iiien and his three 
chief assistants, the four highest officiating 
mita" for this ceremony, entered the inclosure 
and took seats on the northern side, though near 
the eastern entrance. Figure 9, representing 
the ground plan of the medicine wiko'mik. will 
serve to illustrate the respective positions of 
the several persons officiating, as well as those 

of the candidate, visitors, etc 
At such gatherings it is customary for each 

individual to dress as elaborately as his cir. 
cumstances will permit. The head is adorned with a turban made of a 
silken handkerchief, a hat. feathers, or even a turhan consisting of a 

native-made woolen waist scarf. Bead bags, measuring from into 12 
inches in length and from 12 to LG inches in width, with a shoulder 
strap or baldric across the opposite shoulder, are worn on the hip or 
side: frequently two or three are worn by the same mita'", and even 

as many as a do/.en have been seen on a single individual. There 
are also amulets, worn above the elbows, which consist of strands of 

beaded work, metal bands or skunk skins, while bracelets of shells. 




HOFFMAN] 



MEDICINE BAG FACIAL DECORATION 



75 



buckskin, or metal also arc worn. About the waist is a long varicolored 
scarf of native manufacture, anil in addition some persons wear headed 
belts, or belts of saddler's leather adorned with brass tacks. The legs 
are decorated with garters, varying from 2 to 3 inches in width and 




Graves where feast was held. 



from 113 to 15 inches in length, the ends terminating in woolen strings 
of various colors. The moccasins are sometimes neatly embroidered. 

The chief article of value, however, is the medicine sack, in which are 
carried several small sacred articles, and particularly the kona'pamik, 




qOOOOOOOOOOO d d a D ooooooooooo 



19 18 17 K> 




I Z 3 4 9 10 II 

■ o o o o o o * 



fi 13 I* IS 



ooooo ••• 



o o 




Fig. 9 — Diagram of medicine lodge of 1S90. 

a, The eastern or main entrance ; b, the \\ eatern exit; 1. Nio'pet, fourth or lowest of the first four; 
2, Ak'wino'mi Mo'shihat, second or next lowest; 3, Sho'nun, third or next to chief: 4. Shu'nien, chief 
and leader of ceremonies; 5, candidate, ^Na'tshiu'iqko (''He who hollies"); 6, 7, 8. medicine women, 
relations of the candidate; '.i, seat occupied hy the writer; 10, seat occupied by the interpreter; 11, 
usher and general assistant; 12, 13, 14, 15, second group of assistant medicine men; 11!. 17, 18, 19, third 
group of medicine men. detailed to assist in initiation ; 20. mat on which candidate k aeelfl when he is 
to he "shot" with the kona'pamik or magic shell; 21, the place of the. tire ; 22, plaee <>t presents sus- 
pended from a pole. The remaining spaces around the interior of tho inclosurc, indicated by small 

ein les, ;|I' 'copied h\ t ll e n | elll t ItTS of t lie SMC i et J :i I H 1 ', i S i t i II g II led IC Uh 11 1611 « 1 1 • I □ 1 1 1 V 1" 1. 1 1 H 1 1 . 1 1 1 1 1 

entitled to admission. 

or shell, used in shooting at the candidate and in conveying sacred or 
mystic influence to a patient. The medicine sack or bag, together with 
the several articles of dress above named, arc fully described and illus- 
trated in connection with art work and ornamentation. 

In addition to adornment of the body by means of various kinds 
of apparel, beaded and ornamented with metal, leathers, etc, facial 



76 THE MENOMIN] INDIANS uw.M 

decoration is indulged in liberally. At present there is no special role 
governing the arrangement of color designs employed, though formerly, 
when the Bociety .--till oonferred four degrees, tin-re were distinctive 
arrangements of color to designate the Beveral degrees by which the 
rank of the various members could readily be identified. The colors 
employed were earthy pigments, generally obtained at trading estab 
lishments. The mita" who bad received but one initiation into the 
society was allowed, as well as expected, to adorn his face by making 
a ti bite Btripe horizontally across t be forehead, a band of white clay of 
a finger's width, and extending outward as far as the outer angle of 
each eye. In addition, a spot of green about an inch iii diameter was 
placed upon the middle of the breast. 

Those having received two degrees were usually honored by their 
preceptor by being permitted to adopt the facial decoration of the latter: 
this consisted of a fanciful application to the face of red ocher, or ver 
milioii, ami one spot of green beneath each eye. 

The third degree mita" placed a stripe of green so as to extend hori- 
zontally outward from the coiners of the mouth. 

I'o distinguish a mita" of the highest rank, one of the fourth degree, 
the chin was colored with green paint. 

These arrangements were the generic and specific features in color 
decoration, but Blight additions thereto were made, to such an extent 

only, however, as not to intrude upon or to obscure the typical decora 
tions characteristic of the several grades. 
No regularity of color arrangement, in bo far as it relates to rank, is 

now found. No two faces presented any similarity at tin ieting 

under consideration, the greater number of the members having simply 
besmeared their cheeks, the chin, or other parts of the face, with ver- 
milion, with here and there a stripe of lilne. red. or green. One would 
have his face colored yellow with oeher or chrome yellow, with a 
stripe of red running outward from each side of the mouth. Another 
would have three lines of red passing down over the chin, a central 
line with one nearer the outer corners of the mouth, between which 
lines were Ol hers of dark blue. Another had black spots the size of a 
dime on a red forehead : while still another. .who had recently lost a near 
relation, hail his cheeks and forehead blackened with ashes. 

One young man displayed rather more than ordinary taste in the 
decoration of his face: there being a stripe across each cheek from the 
nose to near the ears, curving Blightly upward, consisting of alternate 
Square8 of vermilion and white, the Bquares being about three fourths 
of an inch across and bordered with black. A low of -pots also 
extended from the upper lip outward toward the ears, each spot being 
as large as a dime; t hose nearest t he mouth were red. t he next two white 
with a bar sinister in blue, and the last ones ted. While scarceh beau- 
tiful, these facial paintings of the men were verj striking. 

The facial decorations Of the women mem bets of the SOCietJ were not 

so elaborate, their chief form consisting mainly of reddened cheeks. 



HOFFM.W ] 



MUSICAL INSTRUMENTS 



77 



blue on the forehead, or a vertical stripe or two across 




with a spot of 
the chin. 

When the tour medicine men had taken their proper stations and 
were seated on the mats, the usher brought the goods that had been 
furnished by the candidate and placed them before Mo'pet, the east- 
ernmost of the four. The medicine drum was then also placed before 
Nio'pet, who removed the drum head, wet it, and after putting some 
water into the drum— to the depth of perhaps 2 inches— he replaced 
the drum head and 
tightened it down by 
means of a cloth-cov- 
ered iron hoop. Figure 
10 represents the drum 
and drumstick. 

The inita' v drum dif- 
fers from that ordi- 
narily used iu dances: 
it consists of a cylin- 
drical piece of wood 
carefully hollowed out, 
about 16 inches high 
by 12 inches in diam- 
eter at the base, gently 
narrowing toward the 
top. A piece of raw- 
hide is permanently 
attached across the 
bottom, while the top 
piece is secured only 
by means of the iron 
hoop fitting over it 
and around the drum. 
About a quart of water 
is poured into the drum , 
and after the drumhead 
has been thoroughly 
softened by soaking, it is tightly stretched across the top and secured 

by the hoop. 

The drumstick used with the drum consists of a piece of wood cur\ cd 
downward and forward at the fronl end. so that the point of percussion 
is but little larger than the tip of the finger. < >n account of the water 
in the bottom of the drum, the sound, when one is mar by, is merely 
a series of dull thuds; but on a still night it is audible for the distance 
of a mile or more. 

While the mita' v was using the drum, the two seated next accom- 
panied him with rattles, one consisting of a round tin box. the other 
Of a hollow gourd, each with a stick passing through it lengthwise 




Fig. 10— Medicine drum and Btick. 



Ts 



llll. MKNOMIM IXDIAN8 



:etii. ass. U 



to serve as a handle. These wen- parti; filled with grains of »■< >in to pro- 
dnce a rattling sound, i Figure 1 1 represents one of the two specimens 
procured and now in the United stales National Museum. Other 
members are admitted at tliis stage of the ceremony, but as my visit 
to tin- meeting was made at the requesl of some of the mita" and by 
virtue of my affiliation with the Ojibwa society, I was invited to sit at 
the right of t!i>' chief priest 

The Bervice, which continued from the time- of the meeting at tlie 

grave until daylight of the following morning, was for the benefit of the 

shade of the dead, which had been permitted by Na'qpote to return and 

to be present within the mita'wikO'mik. At daybreak, however, the 

shade is free t<> return t<> its last abode, but it is 

believed to make a last visit to the same spot tour 

years later. 

After the procession arrived at the medicine 
wikS'mik, only the four highest officiating medicine 
men reverentially entered, and. after taking the 
seats reserved for them, produced their pipes and 
tobacco. A ceremonial smoke was then indulged in 

by blowing a mouthful Of smoke toward the east. 
another toward the south, one. toward the west, one 
toward the mirth, and another toward the sky. the 

abode of Masha' Ma'nid 'the Great Mystery. 

Smoking continued, then, until the pipes went out, 
when Nio'pet. sitting at the eastern extremity of the 
row of four, and recognized, during these ceremonies 
ouly, as the fourth in rank, began the ceremonies. 
Looking about him to see that his associates were 
ready to proceed, he remarked to each of the three, 
in succession. •• Nika'ni, nika'ni, nika'ni, kanc" (my 
colleagues, my colleagues, my colleagues); to which 
the others responded in like manner. Then he took 
the drumstick, and giving the drum several soft 

though rapid tap8, to call attention, the two Bitting t<> his right assist 
illg in gentl] Bhaking the rattle, the medicine man softly chanted the 
following words: 

'•My grandson will now be placed on the coned path. It gives 

pleasure to Bee the goods before me. which have been brought here as 
an evidence of the good will of my grandson, and his desire to become 

instructed in the way to go through lite. I can hear beneath the ground 
the approach of our enemies, the ana'maqkl ii, who destroyed the brother 

of Ma'nabush.niid who now would wish to oppose our proceedings, but 

M.i'nnbiish said: -Whenever \ on are in trouble, place some tobacco 

aside tor me. and when tin- odor of your smoke ascends l shall help 

you.' Therefore, we have before us s e tobacco to be ottered to 

Mm nabush. that he may be present at the meeting and till US H ith con- 
tentment." 




Fio. 11— Count rattle. 



hoffhan] CEREMONIAL CHANTS 79 

When this recitation was ended, all uttered rapidly the words, "H5, 
ho, ho, ho, ho," wliilc the drum was pushed tow aid the right, to the next 
medicine man, A/kwine'mi Mo'sihat, the rattles being now used by 
Sho'min and Shu'nien. The attendant usher also came forward from 
his station, down toward the middle of the northern side of the inclosure, 
aud placed the goods and presents before the drummer, who, after say- 
ing to each of his companions, •• Nika'ni, nika'ni, nika'ni, kane'," began 
gently to tap the drum, and gradually reciting his words they blended 
iuto a chant and finally into rapid utterances, as follows: 

"The shades are looking toward us and are watching our procedure, 
as we are looking toward them tor their approbation. They favor our 
work and will not oppose us. Our fathers have always done thus before 
us, and they did well, because they had been instructed by Ma'nabiish 
to do so. Therefore we too follow our fathers in obeying the injunc- 
tions of Ma'nabiish, that all may be well with us." As this recitative 
chant was concluded, the other medicine men uttered the same interjec- 
tional words, " Ilo, ho, ho, ho, ho." 

The chant appears brief; but the peculiar manner of its delivery, by 
duplicating the phrases, and by some interjected meaningless notes, 
to give emphasis aud to fill up the measure of drum beats, caused it 
to be more pi'olonged than one would suppose possible. As usual, 
everything was done with apparent premeditation and studied delay, to 
make it as impressive as possible to those not members of the society. 

The drum and goods were then pushed along to a spot before the third 
singer, Sho'min, who in turn handed his rattle to Nio'pet, Shu'nien still 
retaining his, while A'kwine'mi, who had just completed his chant, 
rested. Shu'nien also saluted his confreres with the words, "Mka'ni, 
nika'ni, nika'ni, kane'," then began to drum very gently, and soon to 
chant the following: 

"In teaching the one who desires to become a mita' T to follow the 
right path, we are ourselves following the directions given to us by the 
Great Mystery. He caused the Mystery [Ma'nabiish] to come and to 
erect a mita'wiko'mik, where we should receive instructions, and where, 
also, others might receive it from us. The old whiteheads received 
instruction in this manner, and we, as their children, received our infor- 
mation from them. Therefore, we now teach the true way of life. We 
do that even today." As before, the three other medicine men uttered 
the words, "Ho, ho, ho, ho, ho," as an intimation of approbation and 
concurrence with the thoughts expressed, while the drum and goods 
were placed before Shu'nien, who, though the last of the four, was the 
chief officiating medicine man for the time. Gently tapping the drum, 
he began uttering and continuing more and more rapidly, in a spas- 
modic or disconnected manner, the following winds, the phrases grad- 
ually assuming the nature of a chant: 

''Long ago the grand medicine was observed with more care aud 
reverence than it is now. The sun was bright, when the whiteheads 



80 



THE Ml'MiMINI INDIANS 



W II 



assembled, but now it is dark, and I can nut Bee the reason. Children 
were better taoghl to respect the troth and to be honest. Once a man 
came to me in search of his children. They had become losl to him, 

and he was unable to lind them. Bnl I could see the children, Ear, tar 
away, and I told the father that I could sec his children, but thai I here 
was a great fire raging between them and me, and that they were beyond 
reach. Be could not recover them. Therefore, teach your children thai 

they may not stray beyond your < trol ami liml themselves separated 

from yon by the harrier of fire from which it is impossible to rescue 
them. Teach them also to be honest: do not permit them lo learn lo 
lie and to steal." 

At the conclusion of this recitation the companions of Shu uicii gave 
exclamations of approbation by rapidly ottering, "110.110. ho. hS, ho." 
The usher t lien came forward, gathered up t lie goods, and carried them 




lli.. 1' I ' i ■..■HI ^ -n:.|.. ml.-.l IV..! 

toward the middle of the eastern half of the inclosuro, where, with the 
assistance of some friends of the candidate, he suspended the blankctst, 
<doth. calico, mats. etc.. from 1 he longil udiual ridge pole, placed a short 
distance below the roof arch for this purpose (figure 12). 

In the meantime the singers had again produced their pipes to take 
asmoke. Other members of the society who were to take active part 
in the ceremonies now entered the inclosure at the eastern door. All 

who were permitted to enter at this stage of the ceremonies had dressed 

themselves as became their station, and in entering passed along the 

right side of the inclosure nearest the mats occupied by the font medi- 
cine men, and as they passed by them each held his righl hand toward 

the seated figures, the back of the hand toward the person addressed, 

and saluted him by designating him by the proper term of relation- 
ship; or, if no such connection existed, then by ••my elder brother." 
••my younger brother." as the relative ages of the speaker and the per- 
son addressed may have been. The person thus addressed bowed his 

head and responded by saying, ■■ Han ka " it is well , and when each of 



hoffman] CEREMONIAL CHANTS 81 

the four bad responded those who had passed went to their places and 
before seating themselves looked around the inclosure, as if address- 
ing a number of invisible persons present, and said, "Nika'ni, nika'ni, 
nika'ni, kaue'," to which the others again responded, "Hau'ka." Each 
visitor then seated himself and took a ceremonial smoke. He took his 
seat, as did all subsequent visitors, either on one or the other side of 
the structure, according to the phratry of which he was a member. 

It has already been stated that a second group of four medicine men 
had been selected to assist in the ceremonies of initiation; and these, 
having by this time dressed themselves in their ornamented head 
dresses, with beaded medicine bags suspended at their sides, and with 
beaded garters and other ornaments adorning their persons, now ap- 
peared at the eastern entrance, entering in single file, keeping step to 
a forward dancing movement, which consisted of quick hops on the right 
and left foot alternately. These medicine men were Ni'aqtawa'pomi, 
Mai'akincir, Na'qpata, and Kime'an. All of them had gourd or tin 
rattles, with which to accompany the singer. The four passed along 
before the others, who were already seated, holding their hands toward 
the latter, and saluting them by expressing such terms of relationship 
as existed, or by terming one an elder brother or a younger brother, as 
their relative ages demanded. They then continued their dancing step 
down on the right side to the west, where they gradually turned to their 
Left side so as to return on the opposite (southern) side of the inclosure 
to the inside of the eastern entrance, where they halted and faced west- 
ward. The leader, Xi'aqtawa'pomi, then began to keep time with his 
rati le. addressing those present by saying, '• Nika'ni, nika'ni, nika'ni. 
kane':" whereupon all present responded by saying, "Hau'ka," when he 
began to chant the words: 

"I am glad you are all working at that, of which the old medicine 
men taught me. It puts back my thoughts to bygone years, when I 
was young and just about to be made a member of this society. This 
is the way all of you feel at realizing how the many winters have 
whitened our hair." 

Then the singer, accompanied by his three assistants, renewed his 
dancing along the path to the western end of the mita'wikS'mik, where 
they halted and, facing eastward. Ni'aqtawa'pomi continued his chant: 

'"Take pity on your poor,' is what the old people always told me to 
do; that I now say to those within the hearing of my voice; my son, 
you will be happy when you dance with the dead today." 

At the conclusion of this chant the four medicine men again started 
on their dancing step to make the circuit of the interior of the inclos- 
ure, hut as they approached the east, the one who first chanted quietly 
stepped to the rear of the line, leaving the second one, Mai'akine'u v , to 
become the leader, and as they took their former position at the eastern 
entrance, facing westward, he also addressed those present with the 
14 ETH 



82 THE MEXuMINT INDIANS [eth. ann u 

terms of kinship <>r friendship to which each was entitled, alter which 
be also sainted his colleagues by saying, "Nika'ni, nika'ni, nika'ni, 
kani- .*' to which they responded, "Han ka." Mai SkinS u* then began 
to chant in a recitative manner the following words: 

••It is good tor \ mi and for us to follow the injunctions of Ma aabush, 
and to gather abont within the mitii « ikfi mik. The old people before 
us have spoken about the benefits to be gained by gathering here', and 

1 also call to your attention the good that is to be derivi d by our meet 

ing here. I have now spoken about what the whiteheads have told 

me. I have thanked them for their words to me." 

Then the procession of the tour medicine men again started off on its 

dancing aroa 1 d the inclosure, as before, to the west, where they stopped 
and faced e jtward. Mai'&kine'n' again Bang the foregoing words, after 
which tlr tour started along the southern path eastward, during which 
niovenu.it the last singer dropped to the rear, thus leaving Na'qpata 

as the leader, and the one to ehanl next. By this time they had reached 

the eastern part of the inclosure and. facing westward. Na'qpata saluted 
those present with the appropriate terms of relationship, and then 
addressing his colleagues, as his predecessors had done, began his 

chant, as follows: 

"Our old customs appear well: the words thai are spoken sound 

well. This is the Great Mystery's home. The practices which our old 
parents taught are beautiful in my eyes. The sky used to be bright, 

but now it is dark." Then the singer, followed by the three beside him. 

again danced toward the west, where they Btopped, and. being west- 
ward, Na'qpata continued: 

"Ma'nabusk told our parents to do as we are now doing. Hereafter 
the Indians will continue to follow our footsteps and teachings, as we 
are following the way of those before us. The sky has four openings, for 
which we must look. The openings are the places we much look lor and 
ask the Great Mystery to close, for this rain interferes with our work." 

The frequent references to "dark sky" and "openings'' in the sky, 
w.-re because of the rain which had begun to fall shortly after the 
beginning of the ceremonies. 

At the conclusion of the above chant, the medicine men again made the 
entire circuit oi the inclosure, dancing all the way, but as they approached 
the east again, the Binger fell to the rear, thus causing Kime'an, the 
fourth and last, to become the leader and to chant the next song. 
Saluting those present with appropriate kinship terms, he also addressed 

his colleagues, as the others had done, then chanted these words: 

■• We have now arrived at that pari of the dance when all the medi- 
cine men may enter the mita wiko mik. Let them be notified that we 
shall be pleased to see them seated with us. and partake of the cere- 
mony which Mi nabfish enjoined upon us to continue. We shall be 
able to induce the Great Mystery to help u>. BO that the sun may not 
remain obscured." 



HOFFMAN] 



MEDICINE BAG 



83 




•r 




Immediately on the completion of this recitation, the four medicine 
men again made the tour of the inclosure along the northern side, and 
when at the western extremity they stopped, 
faced eastward, and Kime'an repeated his 
song. Then the party went to the eastern 
part and. facing westward, listened to the word 
"Hau'ka" uttered by the chief medicine men 
who were seated at the northeastern corner. 
Then the second group of medicinemen, those 
who had lately ceased chanting, walked along 
the northern path toward the west to the seats 
reserved for them (marked 12, 13, 14. and 15, in 
figure 9). 

Ceremonial smoking was now indulged in for 
a considerable time, during which the mem- 
bers of the society and visiting medicine men 
entered the inclosure and took seats according 
to the phratry to which they belonged, or ac- 
cording to the office to be filled during the cere- 
monies. Each one saluted those already seated, 
in succession, as he went along the right side 
path to a seat. The candidate also came into 
the structure, accompanied by his nearest rela- 
tion, or friends as well, also the member of the 
society who made the promise of giving a feast 
at the grave of the deceased. The candidate 
took a seat next to Nio'pet, on the left, while 
the candidate's friend sat at the left side of the 
latter. A third group of four medicine men, 
who also had been selected to assist in the cere- 
monies, now entered, and, after passing around 
and saluting each one in succession, went to the 
western side of the inclosure, where they took 
seats midway between the center and the east- 
ern door (at the places marked 16, 17,18, and 19, 
figure 9). These men were Shawaij'ka, Wish- 
a'noqkwot', Waba'shai'u T , and Kowapamiu'. 
The medicine women who also had been selected 
to assist, both iu the erection or superintend- 
ence of the ceremonial structure, in the prepa- 
ration of the least, and in the ceremony of 
initiation, were located thus: Sa'suss at the 
southeastern angle of the inclosure and Pa'- 
shilnani'uijkifr' at the northwestern angle. 

Each member had his medicine bag. usually consisting of the skin of 
an animal, such as the mink, beaver, otter, or weasel, though a bear's 



^*V 




Fio.13— Otter-skin medii cine bag. 



84 



THE MENOMINI INDIANS 



[ETH. ANN. 11 



paw may be used for tlie same purpose; or, perhaps, a panther paw 
poach, a snake skin, or any other material which may have been pre- 
sented as a gift at an Initiation, or dreamed of by ike medicine man snb- 
seqaently to Ins being admitted t<> membership. Bee figure L3. This 
subject is described more fully in connection with beadwork and orna- 
mentation.] Tin* audience became large ami interesting, not only 
because of the Large number of members, but on account of the crowd 
ofpeople gathered about tin- medicine wiktt'mik, who peeped through 

every available crevice and opening in the mats covering the frame- 
work of the lodge. 

The following )i <t comprises the names of the male and female mem- 
bers of the Mita'wit, with the signification of nearly all of them, as 
furnished by the chiefs of the society at the annual meetings held in 
July, L890, August, L801, August, L892, and August, L893, as well as at 
a conference witli the chief mita'wok held during the months of 
ruary and March, 1892, at Washington: 






D< ml Mo -ili.-. t ' . . WUhln-the-month. 

... Little Tliun<l«T. 

1 .Hi 

Aqki □ 

That-which-ra 

Little u hoops. 

■ 

D 

Kougli 

I 

1 "" 

' 

ii Rain. 

. 

r ■ 

Tin. I 

atStwat Halting -a -sound 

Mi. [kiii' in. Parti 

Mishi V Wa 

C< 

Ni'a'qtawa pom! 

Tells-the-tru 

Naq'pa'tS : i unan. 

. 

Hc-v. ! 

month. 

Dish' Forem 

Nio'pSI Four-in-a-di 



1 

■ : . 

( t'kwitshiwa'no 

Flying-by. 

Winter Hawk. 

Id i 

m I and* 

P« ping-cloud. 

tok 

. 

i sky. 

B 

■ 

■ 

i i if - 1 be -thun- 

White I 

\\':i band Easterner. 

'w 

A\ 

Waiui With-bovr-and-arrow. 

..-.■ 
Little a] 

!v;tm 

Lit 

!.ii-h."«I Cood-one. 

loud. 

Wlsho* (Unknot 

WiUhl watt ■ «■ 



. lik (Angelica). 

I.lkukl u ? ...H:i:ia (l.iv. 
"Jin ji Fng. 






ii.i mo iLirli I:- ■ 

Kakikatebiwan Everlasting-falls. 

i One-who - 



' Died during the winter oi : KM 05 

- An * iji)>\\ a ward. 

■Word adopted from sumo other tribe , unknown. 



' Tin' U 

.1 torn! b ords. 

ption "i ■ Frenoh name. 



HOFFMAN! 



NIGHT CEREMONY 



85 



Females — Continued. 



K&'niaqkl'sau Little Eagle. 

Kr niaqki'sau ' Little Eagle. 

Ke'waiatsbi wan The-eddy. 

Ke'shmqkii'O 2 Moon-woman. 

Ko'shikoq'ki'u a Moon-woman. 

Ki niaqlri'u Eagle woman. 

Ki nlaqkl'sa Lit l Ie-she eagle. 

Kinii ka Tke-long-one. 

Ki slia'nO'wifi One- who-sheds tears. 

Ki'shiwa'tshiwan Roaring-rapids. 

Ki n ;M[kwo"amnqk' — Flying-clouds. 

Kuske'aqlu u French-woman. 

Kushc'aqkiu French woman. 

Knslie'aqki'u 3 French won,an. 

Mishkwo'panoq Red-dawn. 

Mnahaq'kwatuq'klu — Sky- woman. [tree. 

Naq/kaha"amu Picka- blossom - nil'- the - 

Naseq kai'ik Travels-alone. 

Na'wata'wim-'u She-who picks-berries. 



Ni'kaniiisakwa'u* She-who-leads. 

Ni sfit (girl) "Elizabeth." 

O'shdna'muniq'kla Vermilion -worn an. 

ra'miki'shikok' Scattering-clouds. 

Pasa'naqkwatiiq'klu . . .The-touching-clouds. 

Pashan&'ni'uqkl'ti* The-bird's-tail-touehing. 

Pe"taii T mid:i'nio Bird-woman. 

Pi'shaqku'uqki'u Cattle-woman 

Pi'ta'nowe" Approachine-light. 

Pi'taqka'inikuq'klii That- which grows 

Sa'suss (Fnknown) 

Shi'awaqkliV Bend-in-the-river. 

Ta'k kl'zbikoqk' Day-woman. 

Taiu6' n Gray-squirrel. 

Tshe batsh' l (French.) 

\Vj band niitii'ino Wabano- woman. 

Wfl band mit i mo fi Wabanowoman. 

■\\ ;i batannoq kwetok (Unknown), 
(girl). 



Darkness having come on, tbe usher and the medicine woman put 
more wood en the fires, built near each end of the inclosure, and also 
lit the lanterns suspended from the archway of the wiko'mik at vari- 
ous places. In a short time the candidate was called forward, to stand 
before the left-hand medicine man of the first group. The candidate's 
friends and family, to the number of eight, stood in a semicircle around 
the candidate and kept time to the chant and drumming by dancing 
in a shuffling manner, in the spot first taken by them. 

Nio'pet now chanted to the candidate, and the women in a few 
moments caught the monotonous air, if such it may be designated, and 
sang in a peculiar high-pitched voice, reminding one of the sound made 
by a bagpipe. The translation of Nio'pet's chant is as follows: 

"When Ma'nabush erected the mita/wiko'mik he placed tobacco 
before the Great Mystery as an offering. Therefore it is always used as 
an offering when one seeks to become a member of the Mita'wit." 

These words were repeated, as before stated, and reiterated so that 
their delivery consumed from ten to fifteen minutes. The candidate at 
the conclusion of the song returned to his seat, as did also his friends. 

A ceremonial smoke having been taken by most of those present, the 
drum was pushed along westward to the medicine man next to Nio'pet, 
who was now accompanied by the rattle aud by the other two perform- 
ers to his right. When the drumming began the candidate and his 
friends again came forward and stood reverentially before the drum- 
mer, when the latter began to chant the following: 

"You see how the mitawiko'mik is built; it is the same as that 
directed by the Great Mystery to be built by Ma/nal tush for the Indians. 



1 Not related to preceding of flam'" 1 name. 

'The slight difference in tin- spelling is due in this and in similar cases t<> individual peculiarity 
in proimnciation. 

3 The women bearing these three similar names are nol i elated. 

4 Corruption of the French je passe 

6 Not related to the preceding of similar name. 



86 THE MENOMINI INDIANS [eth.ann u 

It is Btrong, and gives lilt- ti> those who meet within it. This is the 
northern sideband it was made by Masha Ma'nido. When yon require 
strength yon must meet within the trails of the structure." 

Again the candidate and bis friends retired to their seats, and another 
delay occurred, during which smoking and conversation in a low tone 
went on. In the meantime the drum was passed once more toward the 
right for the third of tin' chief medicine men to use with his chant, and 
when he began to tap the ilium the candidate and his friends again 
came forward and formed a semicircle before the Binger. Bis words 
(translated) were as follows: 

•• 1 am Bpeaking of the southern side: it is not so strong as the other 
side. The Btrong side must always aid the weaker one. The goods 

and the tobacco that have been given for the least will induce the 
mysteries to aid us to keep our Btrength while we continue to perform 
the ceremonies instituted by Ma'nabfish at the desire of Masha' Ma'- 
nido." 

The candidate and his friends again retired to their seats as thechant 
ended, while the drum was passed on to Shn'nien, whose turn came 
next. The character of the recitation was now changed, as reference 
to the presents and the benefits to lie obtained by frequently gathering 
together were omitted, while the myth relating to the birth of MS mi hush 
and his subsequent deeds in procuring for the Indian all the benefits 
which they enjoy was begun. 

Shu'nieii and the resl of his chief assistants now sat with heads 
bowed down, as if in deep meditation on the saerediicss of the mini 
ritual, the most important part of which is the recitation by the 
singer of the myth as it had been handed down from the past. 

After some water bad again been poured into the drum and the head 
moistened, replaced, and tightly stretched, Shn'nien began gently to 
tap it. his eyes directed forward or upward, and at the moment of sup 
posed inspiration began the chant, keeping time with the drumstick. 

and accompanied by the rattling of the three companion mita'wok. 

The candidate presented himself before Shu uien. standing there rev- 
erentially to listen to the recitation, while his friends and other medi- 
cine men and women, to the number of twelve, gathered about him. 
As before, these recitations were uttered at first in an earnest manner, 

gradually bee ing more vehement and rapid, until the singer reached 

an apparently ecstatic condition. His eyes had a vacant, fat away look, 
the perspiration began to roll from his face and body, and the muscles 
of his neck and arm swelled out clear and distinct with excitement 
and muscular exertion, so thai at the end of thechant the performer 
appeared thoroughly exhausted. 

The mosl remarkable feature of all the chants was the repetition of 
phrases, each set of from four to six words being rapidly repeated all 
through that portion of the ritual recited by the tirst class of four 

mita'wok. The original phraseology requires a much longer time than 



hoffman] MENOMINI GENESIS 87 

is indicated by the translations, and as this duplication doubled the 
time, the several chants covered a period varying from twenty minutes 
to three-quarters of an hour. In the following translation the original 
phraseology has been followed as closely as possible, so as to maintain 
intelligible sequence without additional explanation. 

After Shu'nieu had tapped the drum sufficiently to attain the proper 
time to suit his chant, he began with the following traditional history 
of Meuoniini genesis: 

"The daughter of Noko'mis, the Earth, is the mother of Mii'nabush, 
who is also the Fire. The Flint 1 grew up out of Noko'mis, and was 
alone. Then the Flint made a bowl and dipped it into the earth ; slowly 
the bowlful of earth became blood, and it began to change its form. 
So the blood was changed into Wabus, the Babbit. The Rabbit grew 
into human form, and in time became a man, and thus was Ma'nabfish 2 
formed. Ma'nabfish was angry because he was alone on the earth; and 
because his enemies, the ana'maqki'ii, who dwelt beneath the earth. 
were constantly annoying him and trying to destroy him. 

"Then Mii'nabush shaped a piece of flint to make an ax, and while he 
was rubbing it on a rock he heard the rock make peculiar sounds, 
'Kg kii', ke ka', ke ka', ke ka', goss, goss, goss, goss.' He soon under- 
stood what this signified, that he was alone on the earth and that he 
had neither father, mother, brother, nor sister. This is what the Flint 
said while Ma'nabfish was rubbing it upon the rock. 

"While he was meditating on this, he heard the sound of something 
approaching, and when he looked up he beheld Moqwai'o, the Wolf, who 
said to Mii'nabush, -Now you have a brother, for I too am alone; we 
shall live together and I shall hunt for you.' Ma'nabfish replied, 'I am 
glad to see you. my brother. I shall change your form and make you 
like myself;' and in a short time Moqwai'o became as a man. Ma'na- 
bfish and his brother then moved away to the shore of a lake, where 
they built a wigwam. Mii'nabush told his brother that the ana'maqki'u 
dwelt beneath the water of the lake, and that he should never go into 
the water nor cross the ice. 

"One day the brother of Ma'nabfish was out hunting, and it was late 
in the day when he started to return to his wigwam. He found him- 
self on the shore of the lake, just opposite to where the wigwam stood, 
and could easily see it; and as he did not want to make a long journey 
around by the lake shore, he hesitated awhile, but at last decided to 
cross over on the ice. When he reached the middle of the lake the ice 
broke, and the ana'maqki'u pulled him under, and he was drowned. 

■The Abnaki Indians of Canada, a tribe linguistically ; 1 1 1 i . - . 1 to the Menomini, also believe the first 
man and tin- first woman to have been created of a stone. The Abbe Mauraull remarks: " 11- cro- 
yaient quo le premier homme el la premiere femme sauvages avaienl ete creesd'un guele 

Grand-Esprit, oon Batisfaii de ce premier p-d'essai. avi.it detrnit . e premier couple, el en avail 

cr6e t:u autre d'un ar'>n- ; que ce second couple 6tail presqu'aussl parfail que le Grand-Esprit, «-t que 
lessauvages en descendaient."- Bistoire des Abenakis depuis Kin:, iusqu'a nos lours, Quebec, 1866, 
pp. 19,20. 

'From Masha greal , and wabus . rabbit. 



Ss THE MENOMIM INDIANS urn u 

"Ma'nabttsb knew that his brother had been killed, and mourned for 
him for four days. On the Qfth day, while Ma'nabttsb was out looking 
I'm the trail of game, he chanced to look up from the ground and beheld 
his brother approaching. Then the brother of Ma Dabttsh said: 'My 
(ate will be the fate of all our friends and descendant; they will die, 
bur after four days they will return again.' Then Ma'nabttsb found that 
what he thought was the body of his brother was only the shade, so he 
said : 'My 1 not her. return to the place of the Betting sun; you are now 
called Na'qpote, and will have .the care of the dead.* The mystery 
replied: 'If 1 go there and our friends follow mi- we shall not lie aide 
t<> return again when we leave this place. 1 Ma Dabttsh again Bpoke to 
the shade of his brother, saying: 'Go, Na'qpote, and prepare a wig- 
wam for our friends: build a large lire, that they may be guided to it — 
that on their arrival they may And an abode.' 

"Then Na'qpote left, to abide in the land of shades, in the direction 
of the setting sun. where the world is cut off." 

Shu ii ifii ceased chanting at this point, and the candidate and his 
friends returned to then- scats, 'flic usher came forward and placed 
the drum before Nio pet. at the left side, while the rattles were appro- 
priated by the other medicine men. A ceremonial smoke having again 
been taken, Xio'pct began to ta|i the drum gently, and as the rattles 

were heard the candidate and his companions presented themselves 

before Nio'pet. The following IS a translation of the words chanted : 

■• When M5 nabush found himself deprived of his brother, he looked 
about him and found that he was not now alone on the earth, but that 
there wereother people, his uncles and aunts, also children of Nbko mis. 
He found that they were greatly harassed by the ana maqkl'tt, and 
became very angry with Masha' Ma'nido for allowing them bo much 
power. He therefore determined to destroy the ana'maqkl'tt, and cried 

out for the waters of the lake to disappear. Four times he cried out. 
when the waters began to disappear in the earth, leaving on the mud 
and sand of the bottom many of the ana'maqkl'tt, while stranded neat 
the shore lay the chief of them all. Mi'sikhie bik. the Great Fish. 
Then Ma'nabush said to him, • 1 want to destroy you because yon will 

not permit my people to approach the water that they may drink;' but 
just as he was about to carry out his threat the smaller an&'maqkl'fi 
again caused the waters to return to the lake, thus depriving Ma'na- 
bush of the satisfaction of killing their chief. Thus they escaped. 
"Then Ma'nabttsb went to seek some birch trees, and getting bark 

sufficient to make a canoe, he prepared one and decided to destroy 

Ml sikinc'bil, by attacking him in the water. As In 1 left the shore to go 
out upon the lake, he Bang -Mi sikine bik hina' ni'na ko<| sina' [Great 
Pish, come and swallow inc. Mi'sikine'blk paid no attention to this, 
as hi' thought his young could easily destroy Ma nabush. They came 
toward the canoe, but Ma'nabttsh said to them. -I do not want you: it 



hoffmak] CONSTRUCTION OF THE WIKS'MIK 89 

is your chief and parent whom I want to come and swallow me;' and 
pushing- them forcibly away from him, the old Mi'sikine'bik became so 
enraged that he darted forward and swallowed Ma'nabush. 

"When Mii'niibush found himself inside the belly of Mi'sikine'bik. lie 
began to look about and found many of his people — some who had but 
recently been swallowed, some who had become sick and weak from 
long confinement, and the remains of many others who had perished 
there. Then Mii'niibush asked the Buffalo, 'My uncle, how did you get 
here 8 I never saw you near the water, but always on the prairie.' The 
Buffalo replied, saying, 'I was near the lake to get some green, fresh 
grass, when Mi'sikine'bik caught me.' He asked many of the others 
how they happened to be so unfortunate as to be in that place. 
Then Ma'nabush said to them all, 'We will now have to go to my 
grandmother's shore, but you will have to help me.' Then they all 
began to dance around in the interior of Mi'sikine'bik, which made 
him very sick and caused him to swim toward the shore. Then Ma'na- 
bush, who had a short knife with him, began to cut into that part of 
the body over his head, while the dancers sang, 'Ke'sikina'min; ke'st- 
kina'min" [I see the sky; I see the sky]. Ma'nabush kepi rutting the 
body of Mi'sikine'bik so much that he was heard to say, 'I have too many 
of them within me: I am getting very sick ; I shall swim to the shore 
where Nbko'inis lives'; and going forward rapidly he was soou stranded 
on the beach, when Ma'nabush finished by cutting a hole in the body of 
Mi'sikine'bik large enough for them to emerge and again be free. 

"They were all pleased because Ma'nabush had helped them to return 
to the earth. Ma'nabush then left his uncles and went toward the rising 
sun, when one day as he was approaching a high mountain he saw on it, 
basking in the sun. a large white bear, Owa'sse, who was one of the 
most powerful of the ana'maqki'u. Mii'niibush approached very cau- 
tiously, and drawing an arrow from his quiver, he fixed it to his bow- 
string and shot it through the body of Owa'sse, killing him. The blood 
ran down the mountain side and stained it so that it is visible even 
at this day. There we get some of the medicine which is used by the 
mita'wok." 

At the termination of the above chant, the candidate and his attend- 
ants returned to their seats, while the performer passed the drum and 
drumstick to the mitii' v on his right, who appeared to continue the 
ritualistic chant. The nature of the recitation was again changed, 
for instead of continuing the traditional exploits of Ma'nabush, the 
explanation of how the mitii'wiko'niik came to be constructed and 
the privileges which Mii'niibush received from the Great Mystery were 
recounted. It was also stated how and why the mita'wok do certain 
things connected with the ceremony. 

The second of the mitii'wok who now prepared to chant was the third 
in rank. The candidate and his followers returned and stood before the 



90 THE MKNOMINI INDIANS lm.AKX.lt 

singer, when, after a Bhort preliminary dramming, the beats Blowlyand 
gradually dwelling in intensity, the medicineman began a chant, ofwhich 
the following words are a translation: 

"The mita'wikS'nrik must always be built so as to extend from the 
direction of the rising of the sun to the direction of the Betting thereof 
Masha' Ma oido gave t<> Ma'nabnsh charge of the entrance toward the 
Betting Ban. Masha' BCa'nido also informed Ma'nabfisb of what should 
be done and encountered by him, as well as by those who should here- 
after become members of the Mitii'wit. A path leads from the wigwam 
toward the place of the rising sun, and at a short distance sit two aged, 
gray-haired men facing each other. When Ma'nabush reached this place 
the elder of them said. 'My son. as you follow this path yon will come to 
a ridge; ascend it until you reach a tree gnw ing on one side of the path. 
The loots of this tree reach to the lour worlds beneath, while its branches 
ascend to the entrance oft he sky. where four ma nidos guard it and watch 
all those who approach. Some enter, while others are obliged to continue 
on the path. The four ma nidos are Kine u . the Bald-eagle; I' ina si i 111, 
the Golden -eagle; Mama'tahe'an, the Indian: and Wapis hkcta pa u.the 

White-hair. The last is the chief of those who have charge of the 
entrance to the sky. 

'•■Tin mita'wok get their sacred stalls from the branches of the tree 
which rises to the sky. from the place of the tree forward we are 
told to continue on the path toward the rising sun, but on the way you 
shall find a large poplar log lying across it, over which you must not 
pas^. but will have to go around it at the top end of the tree. The 
small branches typify theft, and if you have sinned you will be drawn 

to them and bite them with your teeth. Should you base c initted 

such an offense you will be punished. 

■••A little farther on you will find another tree, a thorn apple, against 
Which you must not put your fingers, nor lean against it. nor take any 
fruit therefrom. You must pass it on the left side. After a short 
journey yOU will come to a stream of water which crosses the path, 

whereas you stoop to drink, you will perceive the reflection of your 
image and that your head is turning gray. Then, as yon meditate how 
many days you have lived you will become nervous at the sight and 

thoughtful of what you may have d •. When you continue on \oiir 

path, you will in time come to a country covered with green plants of 
many kinds: there are medicines, roots and leaves. You will dig some 

and pluck others, which you will prepare to give to those who need 

them. Then as you look to the sk\. for this is the end of the path, you 
will find thai you can go no farther. 

"•.Many points have yon passed ere this which may have tempted 
you to tarry, but had you done so you would not have reached the end 
of the entire path of life, but would have perished."" 

i )n the completion of this chant the candidate again retired, as did 
those w ho accompanied him, while the members generally indulged in 

a smoke The medicine women retired to get more food for those 



HOFFMAN] 



sho'min's chant 91 



officiating, which consumed considerable time, and during this digres- 
sion there was considerable going and coming and visiting of old 
friends, who may have chanced to have met only once a year and under 
similar circumstances. When all had again become quiet, the third 
medicine man, Sho'min, received the drum, and while he was tapping 
it preparatory to chanting, the candidate and his friends came forward 
and stood in front of him, remaining throughout the chant, which was 
supposed to recount the manner in which Ma'nabush received the 
assistance of various ma'uidos, who were instructed by the (iieal Mys- 
tery to place at the disposal of Ma'nabtish their several powers. The 
translation of his recitatiou is as follows: 

"When Ma'nabtish sat in the mita'wiko'mik, which he had erected as 
Masha' Ma'nido had instructed him to do, he sat thinking as to how he 
should further be enabled to obtain necessary powers to aid his uncles 
and their descendants. 

"Then from the east came Owa'sse, the Bear, who entered the mita'- 
wiko'mik and said to Mii'nabush, 'My brother, I come to you to offer to 
you my strength, that you may be able to withstand the power of the 
ana'maqki'u.' Ma'nabiish was pleased to receive from the Bear the 
power. Then Wabon, the Daylight, also came in from the east, follow- 
ing the Bear, saying, 'My brother, I come to offer myself to you, that 
you may be able to hold your mita' v meeting.' Again Ma'nabtish was 
gratified at this gift, and thanked the Daylight. Then another ma'nido 
came flying from the place of the rising sun — he whose bones can 
be heard to rattle, and he of whom those who dream become faint 
with fear; this is Pa'ka. Pa'ka told the Bear and the Daylight that 
he too would inspire Ma'nabush, so as to fill with terror those who 
were antagonistic to the inita' v . Again Ma'nabush thanked his 
brothers for their aid. Then came another from the east, who was 
brighter than the Daylight, he who is called MisTq'kwau, followed by 
Masse'nii, the Turkey. To Man'abush the Turkey gave the red color 
from his neck, that the mita' T might paint themselves, and from his tail 
the bars, which signify days, that there might be a division of time 
when the mita" might dance. 'These,' said the Turkey to Ma'na- 
biish, 'I give to you.' Ma'nabush was greatly pleased at this assist- 
ance, and thanked the Turkey, as he had the other ma'uidos. Then 
came Ktikti'ktiu', the Great Owl, who said to Ma'nabush, -I shall 
come and sit by the burial place of the dead, to see that their resting 
place is not disturbed.' Then Wa'kti, the Fox, came also to Ma'na- 
btish, saying, 'My brother, I also will make you a gift— my voice; 
then those who have lost their friend may always be able to cry in 
lamentation.' Ma'nabtish then spoke to the ma'uidos who had come 
from the east, and again thanked them for their aid in giving strength 
to the Mita'wit. 

"From the south then came Mikek', the Otter, who said to Ma'na- 
btish, 'My brother, I come to give you the kona'pamik ; you will 
find it on a rock in the waters of the lake; there you will find it and 



92 THE Ml.NuMIXI INK [kth.asn.u 

give it to your niita"' brothers.' Then \\>- *<>. the Bun, came from the 
south and said, -I too, my brother, will appear above you when yon all 
gather in the mita wikfi mik, :in<l as I go westward yon will see my 
path, which yon will, in time, follow.' 

"Prom the west came the [n&'maqkt'u T , the Thnnderers; A.'sa'- 
nikaq ki. the Small Bagle; Ki tshe waqddse, the Eagle; Wabaq'kS and 
Pinash in, the Bald eagle; Maqkwa nan! n . tin- Hawk, ami Pepo'nSnfi', 
another Bagle. They all approached Ma nabush, and as they came the 
sky became 'lark with clonds. 'This, Ma'nabnsh, we give t<> you 
to make a covering i" one side di' yonr mita'wikd'mik.' Mii nabush 
thanked tin- [na'maqkl u lor their help, and we have today the shelter 
granted to our ancle for the mita'wikd'mik. 

••Then from the sky was heard the sound of voices. Two old men 
heard to apeak about tin- gifts of Ma'nabnsh, and one said to 
him. 'Ma'nabnsh, we will put some stones near your mita'wikd mik 
which shall be heated in the tire: we also give you water to pour on 
the stones when they are heated. This you will do before you dance 
in the mita'wikd mik. Carry this news to your people that they may 
all hear of it and know how to prepare themselves when they wish to 
dance. 1 We all nse the hot stone- and pour water upon them when we 
have the ceremony of the Mita 'wit. 

••The North Wind then came to the mita'wikd'mik and said. 'Ma'na- 
bnsh, and all of you ma'nidos have contributed for the welfare of the 
people the gifts which you possess, hut 1 will grant yon one which 
will surpass them all : I will give them t he North Wind so that sickness 
will not affect them.' Then Ma'nabnsh said. 'I thank you all for these 
gifts with which you have endowed me and my brother, i am grateful 
to the ma nidos from tin- east, the south, the west, and the north." 

••The ma'nidos then returned to the respective directions whence 
they had come." 

in there came a tedious pause in the proceedings when Sho'min 
had ended his chant, and while the candidate and his companions 
returned to their respective seats the medicine men smoked and medi- 
tated. In time the drum was pushed along to Shu'nien at the right 
hand, whose turn now cairn- to chant: and while he began to tap the 
drum, his companions began to -hake their rattles as the candidate 
ami hi- followers again presented themselves for further instruction. 

The translation of Shu men's chant i- as follows: 

"When Ma'nabnsh had built the mita'wikd'mik as Masha' Ma'nido 
directed, he found his brothers without the plants ami medicines neces- 
sary for their comfort and health. 

"Then M i nabush said to his grandmother, 'Grandmother, make me 

a large bag;' to which she replied by asking, -What do you want with 
a bag, Mii'nabuBh t ' He then said. ■ I want to call together the Ina'- 

inii(|ki'n T and ask them for their assistance in providing us and my 
uncle- with hunting medicines, and medicines with which they may 



Hoffman] story of ma'nabush 93 

be able to cure the diseases with which they are afflicted.' She then 
made the bag as Ma'nabush had requested, and handed it to him, 
saying, 'Here, Ma'nabush, is your bag,' whereupon he took it, and 
laying it on the ground so that he could open the top, he spoke to 
the Ina'maqki'fr, through the bag, 'My friends, come to me and 
give me your aid; let plants and roots grow beneath the sarface, 
and also upon it, that I may be able to prepare medicines. The 
[na'maqki'u T came together from all directions, some from beneath the 
earth, and others from various parts of the sky. They granted the 
request made by Ma/nabiish, and then he called out to the four good 
mysteries in the sky above him to aid him by granting him their favor. 
The good mysteries gave him instructions how to fast that he might 
dream of his ina'nido, who would always be his servant and guardian, 
and also told him to take the black ashes from the lire wherewith he 
could blacken his face when lie fasted. 

••Then he also received from the good mysteries two large drums, 
one of them to be used in making medicine for good purposes, the other 
to be employed when he wanted to possess himself of the power for 
doing harm to his enemies. 

•■Then the good mysteries gave him the tshi'saqkan, the wigwam 
built with four posts and wrapped with bark, in which he could fast 
and dream, so as to enable him to see at any distance where game was 
to be found, ami where his enemies were in hiding. 

"Then the good mysteries gave him the small flat rattle, that he 
might invoke the good ma'nidos when he required their assistance, or 
when he was fasting ami dreaming, 

"The good mysteries then instructed him how to make the hunting 
medicines and also those used to heal the sick. There were to be many 
varieties of medicines. The sturgeon scale and red medicine were to 
be used for hunting bear; another substance was good to carry when 
hunting deer, while anol her kind was to be used to catch beaver. Ma na- 
bush was told that, when using the beaver medicine, he was to cut two 
short sticks, each as long as a finger, and to lay one over the other like 
a cross, putting the medicine on the sticks where they crossed. This 
was then to be put in the trap, so that beavers would smell it and come 
to the place where the trap was set. A beaver would then hunt for the 
medicine and put his paw into the trap to take it out, when his paw 
would be caught. 

"When Ma'nabush had been instructed in the preparation of these 
medicines and the manner in which they were to be used, he gathered 

together the gifts to keep for his ancles and their descendants iq the 

earth. - ' 

By the time the above chant had been completed it was approaching 
midnight and the greater number of the members of the society retired 
to their own tents, which had been erected near by. Those, however. 
who had been selected to assist remained until later in the night. 



94 THE MICNOMINl INDIANS [eth.anvU 

Smoking proceeded for quite a « hile, and those of the medicine men 
win) bad thus far officiated lay down in their places and slept. The 
usher carried the drum toward the western end of the inclosure and 
placed it in front of thefirsl of the second group of lour medicinemen, 
whose companion also received the rattles to accompany the singer. 
The drumming lie- an very gently, but as the singer continued he began 

to show more and more emotion and vehemence in his actions. Ilis 

song related to his own personal knowledge of remedies, which knowl- 
edge had been obtained by Easting and dreaming, ami the purpoBeof 
it was that he might thus induce some of his hearers to buy the secrets. 

Each medicine man claims to lie the owner of certain remedies, cadi of 
which must be paid for if instruction relating thereto be wanted. In 
like manner the second medicine man in due time chanted the proper- 
ties Of his specialty, and so also did the third and fourth. During 
some of the chants the candidate would lie called forward, especially 

at such passages as related to any participation in originally procuring 
remedies by or through the mediation of Ma'n&bush. 

The second group of medicine men thus continued to chant, in an 
interrupted manner, throughout the greater portion of tin- night .lust 
before dawn everyone present seemed tired out, not from bodily exer- 
tion merely, but from the effect of the dull thuds of the drumbeats, 
which seemed to give one's cars and head a most distressing sensation. 
Although most of the medicine men had lain down and were now appar- 
ently only shapeless masses of color and beads, yet, on account of keeping 
up appearances, some one would, at odd intervals, begin an intermittent 
Soliloquy relating to Ma'nabush and his good services to the Indian, or 
more frequently to some special charmed remedy owned by the speaker, 
or some conspicuous sen ice or exploit performed by him. 

As approaching daylight was beginning to show by the roseate tints 
along the eastern horizon, the entire camp of visitors were wrapped ill 

slumber. A general suspension of work was apparent, and nothing 
further was done within the inclosure until after breakfast, although 
some of the medicine men were always present and appeared to be just 
Sufficiently occupied to cause the impression that there was constant 
labor. 

Shortly after sunrise the greater number Of the medicinemen left the 
inclosure to get something to cat. but the women brought food to those 

left on duty. There was no haste manifested, and by about 8 oclock 
the usher and an assistant returned to put things in order for the cere- 
monies of the new day. -Mats were rearranged and the floor cleared 

of (diarred wooil ami ashes of the preceding night's tires, and the lower 

ends of the upper rOW Of mats covering the structure were propped 
up with short sticks for the purpose of affording ventilation, and also 
to give the friends of the members ami visitors to the cerei iv an 

opportunity of watching the proceedings. When breakfast was over 

the officiating priests returned and took their former seats. The can- 



hoffmajj] MORTUARY SERVICES 95 

didate also returned and was again placed on the left of the first group 
of officiating medicine men, and almost every one of the male members 
joined in a ceremonial smoke. In a short time the left-hand member of 
the first group of four, Nio'pet, began to tap the drum, while the other 
accompanied him with rattles, and as the candidate approached, sur- 
rounded by about a dozen men and women, Nio'pet began to chant: 

"My grandson will now be placed on the right path; he shall learu 
to feel the strength of the Mita'wit and to be able to survive all danger, 
lie shall be taught how to obtain life from Masha' Ma'nido. It is a 
pleasure to see the goods and other presents before us; it shows good 
will toward the Mita'wit and reverence for the teachings of our fore- 
fathers — the whiteheads. Always live up to what you arc taught." 

During this recitative chant the candidate moved his body slightly 
up and down by gently flexing and extending the limbs, while those 
surrounding him indulged in more active movement, dancing slowly a 
little toward the right and back again to the left by hopping on both 
feet just sufficiently to clear the ground. The movement of the figures 
and the sound of footfalls was in unison with the drumming. At the 
conclusion of the dance all returned to their seats, while the drum was 
pushed to the next singer, Ni'aqtawa/pomi. 

After a pause the drumming continued, the candidate again presented 
himself with his friends, and the chant was renewed. The recitations 
continued in this manner, differing from the preceding night's program 
only in individual variations in the songs relating to the Mita'wit, its 
origin, benefits, and success. At intervals also one or "another of the 
chief singers would again allude to the death of jSfa'qpote, the brother 
of Ma'nabiish, and his abode where he awaits the arrival of the shades 
of those who die. In this manner the mortuary services, occupying the 
interval of time from the beginning of the ceremonies until about 1 
oclock, were conducted. The belief was expressed that Xa'qpote had 
permitted the shade of the dead medicine man to return to the medicine 
lodge, there to abide from the commencement of the ceremony until its 
conclusion, and thus to behold the fulfillment of the promise made at his 
own grave. 

At midday the medicine women brought food to the singers and 
their assistants in the ceremony, while many of the other medicine 
men left the iuclosure and took dinner with their families, who were 
encamped near by. An hour or more was consumed in this way, and 
when all returned to their seats within the iuclosure, ceremonial 
smoking was indulged in for a short time. During this interval the 
usher called upon someone to assist him in removing the blankets and 
mats from the horizontal pole from which they were suspended, and to 
carry them to the western end of the inclosed area, where the candi- 
date was to kneel. Here they were spread out, one overlapping the 
other toward the center of the inclosure, so as to form a covered space 
of a yard in width and 3 or 4 yards in length. 



III! THE MKNo.MIXI INDIANS [kth.ann.h 

When the ceremony of amokiDg was concluded, the lowest in rank of 
the lirst group of four medicine men, Nio'pet, began to tap the drum, 
whereupon liis three companions took up the rattles; all four now 
arose, and as they began to drum and chant the candidate fell in 
behind the medicine men. The procession then moved slowly along 
the right or northern side of the inclosure, followed by the Becond 
group of four medicine men. and finally, also. by the third set, who 
bad been seated on the southern side. The singer chanted a Bong, of 
which the following is a translation: 

••The time has now come for us to teaeh our brother how to secure 
life, lie has been waiting a long time. Ee has been liberal in giving 
presents to the Uita'wit, as Ma'nabfish taught ns to do." 

These words were repeated in short sentences, which prolonged the 
song considerably. At each end of a phrase were added a few pro- 
longed musical tones, meaningless l>nt effective, which also added to the 
apparent waste of time. This, however, is purposelj done to empha- 
size the importance of the ceremonial. 

By the time the song was ended the procession had gone round the 

inclosure four times. All then took seats, when the drum was passed 

to the second group of tour medicine men. one of whom, remaining 

ted, then drammed and chanted, being accompanied by rattles in 

flic hands of his associates. The candidate then approached the 
singer and was surrounded by his friends to the number of twelve or 
fifteen. The words of the song related to the ditty of a medicine man 
in always following the proper course in life, not to diverge from what 
is right, and never under any circumstance to discard the teachings of 
the Mita'wit. 

Again the candidate and Ids friends returned to their seats, while 
the ilium w as carried by the usher to the third group of medicine nun. 
seated on the opposite or southern side of the inclosure. They, in 
regular order, used the drum and chanted, reciting personal exploits in 
shamanistic practices and boasting of their powers in exorcism, and 
the value and efficacy of plants employed by t hem in certain specified 

affections. At each chant the candidate approached the singer and 

stood reverentially before him until the song was ended, when he 
returned to his seat, finally, the drum was returned to the chief group 

of medicine men. the chief officiating one then announcing that the 
Coming portion of the ceremonies would lie of an especially important 
and sacred character, and at the same time reminded his associate- 
thai care and deliberation should he exercised in the performance oi 
their duties and services. As other announcements of interest to the 

members may he made at this Btage of the cere lies. Shu nieu 

informed the late arrivals of the purpose of my admission into the 
society. He also stated that several well known members who were 

jugglers, or tshi saqka, would perform tricks to impress the audience 
with the powers possessed by these men. 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. VII 




SHAMAN'S TRICK WITH SNAKE BAG 



hoffman] THE SNAKE-BAG TRICK 97 

During a sbort interval of smoking, in which most of the medicine 
men participated, one man retired to arrange for the exhibition of his 
trick. In a tew moments he returned to the western entrance of the 
iuclosure, and stood there for an instant until a confederate could 
approach him to assist. The performer held before him a red flannel 
bag which measured about 20 inches in width by 30 in depth. Along 
the top of the opening of the bag were attached fluffy white feathers. 
The upper corners were held by the hands so as to spread out the bag 
like a single piece of goods. Then taking the bag between his hands, 
he rolled it into a ball to show the beholders that there was nothing 
within. Again taking one of the upper corners in eacb hand, the per- 
former held the bag once more before the face like a banner, and as 
he began to dance slowly forward along the southern side of the inci- 
sure, his confederate preceded him, dancing backward, chanting with 
the performer, and making various gestures before the bag. Presently 
two snake heads began to emerge from the top of the bag, and gradually 
became more and more exposed to view, until their bodies protruded 
perhaps 6 inches (see plate vn). 
Slowly the heads retreated into the a 

bag, until the performers had turned 
at the eastern end of the iuclosure 
and were approaching the group of 
chief medicine men, when the singing 
increased in tone and time, and the 
snakes again emerged, only to disap- 
pear in the bag by the time the perform- 
ers arrived at the point of starting. 
The principal performer then doubled 

Fig. 14— Inside construction ot snake-bat;. 

up the bag, put it in the breast of his 

coat and left the wiko'mik, while the assistant returned to his seat. 

That the trick had made a profound impression on the audience was 
apparent, and silence reigned everywhere. Although seemingly complex, 
the whole construction of the interior of the bag became apparent as 
the performer reached a position between myself and the sunlight. The 
bag was not fully stretched out, and between the corners held by the 
thumb and forefinger of each hand was visible a strip of cloth or tape, 
to the middle of which were attached the ends of the stuffed snakes. 
These ends were only about 8 inches long, and as the tension upon the 
tape was lessened, the weight of the snakes' bodies forced them down 
into the bag. The heads and necks emerged through loops, made of 
pieces of calico, just large enough for those members to slide through 
easily (figure 14). 

Another medicine man then came forward to exhibit his skill in 

jugglery. His trick consisted in making some small wooden figures of 

human beings to dance. Sitting flat on the ground in the middle of 

the iuclosure, he stretched out his legs, when an assistant threw across 

14 ETII 7 




98 



THE MENOMINI INDIANS 



[I I II. ANN. II 



them a woolen blanket. Two small wooden effigies, about I inches in 
height, were then placed tirst in a standing posture, but subsequently 
extended on their backs, at the side of the blanket opposite the per- 
former (figure 15). Alter a little manipulation, as if adjusting the 
blanket and figures, the assistant Beated himself on the side opposite 
to and facing the operator. Both then began to chant, very softly at 
first, I nit Boon reaching higher and shriller notes, when, in accordance 
with the rhythm, the figures began to move, very Blightly at first, but 
gradually apparently rising higher and higher until they were almost 
vertical, tlms seeming to dance to the song of the juggler ami his con 

federate. It was pretended that the operator had sufficient power to 
cause the figures to dance, the motion being caused by the operator's 




1 ". I Vliii. ■ of w Ion offl 

ma'nido, or tutelary daimon, whose aid could lie invoked after proper 
fasting and chanting. 'Phis performance lasted bnt a very short time. 
and as the song was concluded, the assistant quickly arose, grasped the 
figures, and put them into a small flannel bag, while tl perator care- 
fully folded up his blanket and returned to his scat. 

It was observed that the vementof the figures was produced by 

threads connecting them with the operator's .meat toe. During the 
adjustment of the blanket and figures by the assistant the principal 

reached beneath the blanket and removed his moccasins mi as to be 
able to utilize tin' threads already attached to them. The other end 
was secured to the wooden figures by means of a small ball of spruce 
yum. 

The chief event of the afternoon's performances, however, was yet to 
come. Kime'an. a juggler of renown, was to do a ver\ wonderful 



hoffman] CLAW AND MIRROR TRICK 99 

trick; in fact, be pretended to make a bear's claw stand upright on the 
polisbed surface of a small mirror, and then to cause the claw to bang 
to tbe same surface while the mirror was turned toward the earth. 
Perfect silence prevailed in the medicine wiko'mik as Kime'an arose 
and approached the eastern middle of the inclosure. Taking from his 
medicine bag a small, round, old fashioned pocket mirror, he held it up 
so as to give everyone an opportunity of satisfying himself that there 
was nothing mysterious apparent; turning around iu every direction, 
he then produced the claw of a black bear, which he grasped about the 
middle and held up toward the audience. Then, while slowly and 
softly chanting, he gradually brought the mirror, which was in his left 
hand, to a level before him, then slowly brought the claw down to the 
surface of the mirror, stood it up on end and left it there, while he 
continued to turn in every direction, so as to exhibit the. trick, at the 
same time pretending to take great care lest the claw fall over. In a 
few moments he stooped a little lower, and with a quick movement of 
the left hand turned the glass so as to place the claw in the position 
of being suspended from the glass, without any visible means of sup- 
port or attachment to the mirror (figure 16). Turningrouud and round, 
carefully watching the magic claw, he quickly swung his hand over on 
its back so as again to bring the mirror surface uppermost. The claw 
was then removed and the glass put back into the medicine bag, but not 
quickly enough to deceive at least one of the spectators, for the spot of 
resin which had held the claw was observed. The resin had previously 
been placed on the end of the claw, where its presence was visible only 
under careful inspection. 

This trick had great effect on the audience, and gave additional 
notoriety of the powers of the old juggler. 

After the various medicine men had participated again in a cere 
monial smoke (partly to allow sufficient time to regain order within the 
wiko'mik), the three sets of shamans, twelve in number, arose, aud as 
the senior quartette began to move westward, along the northern side, 
the three lower in rank took the drum and rattles aud began to ('bant. 
As these shamans reached the place occupied by the second group of 
shamans, they too arose and followed the leaders, as did also the third 
set of four on the south, until the entire set of shamans were slowly and 
impressively marching around the interior of the inclosure, chanting in 
unison a song of but few notes, though often repeated so as to prolong 
it as much as possible. 

The musicians continued to march until they had made the circuit of 
the inclosure four times, when they retired to their seats, as did also 
the medicine men from the southern side, leaving only the second group 
of four medicine men to continue the performance, which now assumed 
a serious character, and which was most important of all to the candi- 
date, as he was about to receive the new life. The four medicine men 
now began to move more rapidly toward the candidate, dancing along 



L«rc. 



LOO 



THE MENOMIN1 INDIANS 



[ETII. ass. 14 



by hopping twice on one fool and then on the other, each at the same 
time grasping liis medicine bag us [f holding a goo and making a charge 
n | ic i n an enemy. At the same time ami in rhythm with the movement 
they repeated tlie word "Hrt, h8, h8, h5," as they came along from the 

eastern end toward the candidate until just before Ins body, when each 
breathed on and thrust forward his medicine bag, with the loud exela- 




l'i— Kim*' :wi's trirk with claw and mirror. 

mat ion " I [o* ! " This utterance is made with a si rong, quick sound, as 
in imitation of the cry of a startled animal, and is intended to typify 
the approach of the shade of the bear, as it is said to have approached 
the candidate when Ma'nabush himself conducted the firsf ceremonies 
at the command of Kishii' Ma'nido. 
As the first medicine man thrust his bag toward the candidate ami 

passed by, he gradually tell to the rear of the tile, allowing the second 



HOFFMAN] 



THE KONA PAMIK 



101 




to become the first, when he also in similar manner pretended to shoot 
at the candidate's breast. At this gesture of shooting, the candidate's 
body quivered, the motion being', in part, transmitted by Shu'nieu, 
who sat behind and prompted him. The four came around for the 
third time, making' the same curious noise, and when the third medicine 
man came to the front, breathed on his bag, and pretended to shoot 
the candidate, the Litter's body quivered still more violently than 
before. As the medicine men passed around for the fourth time, the 
one to lead the last time, in like manner, fell to the rear, permitting the 
fourth of the party to become the leader. Thus the dancers advanced, 
uttering their curious cry of "Ho, ho, lift, ho," louder and louder until, 
when a short distance before the candidate, the medicine man breathed 
on his bag and thrust it forward, and as he did so the candidate fell 
forward on his face, apparently lifeless. The magic 
influence contained in the medicine bag had been shot 
into the candidate's heart, and, being too powerful 
for him to bear, he became unconscious. It is the 
belief that if the small shell, called the kona'pamik 
(Cypres moneta), the sacred emblem of the Mita'wit, be 
swallowed by the medicine man, all he is obliged to 
do to transfer his power to the medicine bag is to 
breathe on it, the mysterious power and influence 
being then transmitted by merely thrusting the bag 
toward the desired object or person. Figure 17 rep- 
resents the shell used as the kona'pamik. 

As the candidate fell forward on the ground, Shn'- 
nien arose and joined his associates, and all gathered 
around the prostrate body. The other assisting med- 
icine men also came forward, and the whole number 
then formed two files, one on each side of the candidate, and laid on 
his back their medicine bags (plate vrn). Shu'nieu then chanted a 
few phrases, but repeated them a number of times to heighten the 
effect on the feelings of the audience. The following is a translation 
of the original phraseology: 

"Thus is shown to you the strength of the Mita'wit; the kona/pamik 
was given toMa'nlibush by Ma'atshawai'edftk (the Great Mystery), and 
we have it from Ma'niibush. Our children will feel its influence, and 
they shall receive life. Our brother, lying before us. shall have life 
put into his heart. We will now restore him, and instruct him how to 
use Ins strength.'' 

Then, as the chant ended, the drum which had been used by Shu'nieu 
was removed by the usher, and each of the medicine men stooped to 
get his sack. Shu'nieu then placed his hand under the candidate's 
forehead and raised it slightly from the ground, when a kona/pamik 
dropped from the candidate's mouth. After this he slowly recovered 
consciousness, arose, and taking the shell in his own hand he placed it 




Fig. 17 — Kona'pamik 
or emblem of the 
society. 



I 1 *'-' THE MENOMINI INDIANS [sxB.ua.li 

in the palm of his righl hand, and while in ;i Btooping posture, with his 
hand extended, he danced around in various directions toward the 
righl and toward the left, exhibiting the newly found object. Be 

danced very gently, hopping twice te fool and then <m the other; 

grunting the sound •• B8, hS, ho. hO," in imitation of the mystery Bear. 
While the candidate was thus performing in the western end of the 
indosure, the other officiating medicine meu spat on their own palms 
containing their individual kona'pamik, while dancing and grunting 
in a manner similar to the candidate; they, however, went entirely 
around the interior, showing to the audience their shells. As they 
again congregated in the western end, at the place of the mat, each 

quickly put hi8 hand up to his mouth and pretended to swallow the 
kona'pamik. The effect seemed instantaneous, as each of the medicine 
men appeared to be taken with partial, and in Borne instances com- 
plete, unconsciousness, while the new member fell to the ground again 
apparently dead. The medicine men pretended to recover in a few 
moments, whereas it seemed several minutes ere the candidate resumed 

consciousness without the assistance of his elders. 

As each of the medicine men had now apparently swallowed his 
shell, he would only have to breathe on the. sack and thrust it toward 
anyone to make its power felt. They believe that should a thrust lie 
made toward one not a mita' v the result would, without doubt, be fatal, 
as the shell thus shot into a human body might not bo easily removed, 
and if removed the person thus making a careless shot would, iu turn, 
have to be shot by the chief officiating medicine man present. 

The otter skin medicine bag was now presented to the candidate, 
and for this purpose he placed himself before the priests, who chanted 
to him respecting Ids new state (see plate IX), and as he was expected 
to try his newly acquired power, he began to make the circuit of the 
interior of the inelosure, and as he passed along on each side he would 
occasionally thrust his medicine bag toward Bomeone, who would moan 
and sink to the ground, but would soon recover. As this was con- 
tinued, each person shot at was then compelled to arise, follow the can- 
didate, and in like manner shoot one or more persona present. The 
consequence was thai one halt' of the entire number of persons present 
were constantly moving in a sort of hypocyclid, though a diagram- 
matic scheme would show both inner and outer figures to be oblong, as 

in figure 18. The hollow squares in this diagram represent persons 

Btanding with their backs toward the wall, while the black spots 
signify the moving ones going forward in the direction of the arrows; 
and as each comes to his respective standing place he remains, and 
the procession thus progressing constantly leaves the Btanding ones at 
the rear to fall in and continue to march until their turn comes again 
to stand w hile the remaining shamans pass by. 

The medicine women were especially interested during this pari of 
the ceremony, as it afforded them the only opportunity at which they 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. IX 




PHOTO BY INGERSOLL 



CANDIDATE RECEIVING MEDICINE BAG 



hoffmak] SACRED SHELL SHOOTING 103 

could appear as active participants. This peculiar movement of walk- 
ing around the interior, shooting at one another with the medicine bag, 
and pretending in turn to have been wounded by the kona'pamik, con- 
tinued for over an hour; suddenly there was an audible wailing sound. 
as of some one mortally wounded, which caused all but the chief offici- 
ating mita' v , Shu'nien, and a companion to retire quickly to their seats. 
It was then discovered that a little girl, who had accompanied her 
mother to the ceremony, had been accidentally hit by a stray kona'- 
pamik, shot from a medicine bag by a careless member. The difficulty 
that now presented itself was to discover the culprit, and as this could 
be learned only through an apparently difficult procedure by one whose 
"medicine" was stronger than that of anyone else, it was Shu'nien's 
duty, as chief medicine man pro tempore, to make the discovery. He 
called to his side his three chief assistants, with whom he seemed in 
animated, though serious, consultation. Presently one of them left the 
structure by the eastern doorway, the others becoming seated. There 
was a period of profound silence until the messenger returned with a 
finely embroidered medicine sack, which he delivered to Shu'nien, who 



FIG. 18 — Diagram showing movement of juita'wok. 

now approached the eastern door, followed by his three assistants, 
where he began a curious movement, consisting in passing the top, or 
head, end of the sack up and down and back and forth along each pole 
and mat of the wigwam, at the same time rapidly littering the syllables, 
ho, ho, hS. Iii this he was joined by his companions, who, together 
with Shu'nien, crouched forward and kept up a rapid dancing step of 
hopping alternately on each foot; all of them, furthermore, appeared to 
watch intently the proceedings, as if to discover the hidden kona'pamik 
and restore it to its proper place. 

This curious, rapid search, accompanied by the grunting sounds, as 
the medicine bag was made to pass along every possible portion of the 
structure, continued all along the northern side, around the western 
entrance, and on the return along the southern side, when suddenly 
Shu'nien stopped his movement, gazed at his medicine sack, which 
appeared to be attracted toward a woman who was seated a little apart 
from the rest, aud who was closely enveloped in a shawl. As Shu'nien 
approached her she threw back the shawl and exposed to view her little 
girl, who had been wounded. In the child's lap lay the kona'pamik, 
which the chief seemed eager to secure. Taking it upon the palm of 



10 \ THE MKNOMINI INDIANS [m.AWM.U 

his right band, extended forward and about two feet from the ground, 
be danced rapidly forward and around the interior; closely followed by 
bis companions, all of whom uttered, in rapid succession, the word h>>. 
calling attention to the discovery. When the party again reached the 
place where the shell was found, Shn'nien placed his hand quickly to 
his mouth, apparently swallowing the shell, when he tell to the ground. 
He recovered in a moment, blew his breath upon the medicine sack so 
as to charge it with the mysterious influence and power contained in 

the Bhell now within bis body, when he started forward aiming at each 

member present to ascertain who it was that hail caused so much 

trouble and anxiety. The victim was a woman, her presence being 
discovered by the medicine sack being forcibly repelled within the 
hands of the experimenter. Thereupon he Stopped before her. took 
deliberate aim and pretended to shoot her when she fell to one side 

apparently dead. The four medicine men then retur 1 to their proper 

stations, while the usher carried the medicine bag used in the search 
to its owner. 

The time had now arrived to distribute the presents, and the usher 
and an assistant removed the blankets, pieces of calico, mats, kettles, 
and other articles from the pole from which they had been suspended, 
and carried them before the second group of officiating medicine men. 
The leader of these gave one blanket each to the chief officiating mem 
bers. and to his own associates the pieces of calico, but instead of retain- 
ing them they presented these goods to the medicine women whoiiad 
been engaged in the erection of the mita'wiko'mik, the preparation of 
the feast, and in attendance on the candidate during the intervals at 
Which he stood before the chiefs to listen to the chants. The kettles, 
mats, and a few other unimportant articles were divided among the sec 
ond and third groups of medicine men. 

By this time the day was almost spent, when the chief. Shu'nieii. and 

thi> candidate— as mourner— started for the eastern door followed by 
two mita'wOK carrying the drum and chanting, who in turn were fol 
lowed by all present, taking up a line of march to tin- -rave, where they 
formed a circle. After considerable drumming, accompanied by a slight 
attempt at dancing, the procession returned and entered the inclosure 
at the western door. After all had taken their former positions, the 
drumming ceased, the chief announced the ceremonies ended, and all 

started for their respective 1 es. 

Nolls on i HE Ceremond a 

.Many others of the members present at the Mita wit ceremonies were 
credited with the power of performing tricks of various kinds, but only 
three, already referred to, could be induced to exhibit their skill. The 
Endians invariably claim that such tricks can be performed only through 

the intervention of uia'nidos, who must fust be invoked by fasting and 
the making of gifts. The sweat bath must also be taken by these 



Hoffman] KEATS OF LEGERDEMAIN 105 

prestigiators previous to such attempts at invocation. The ability of a 
medicine man to excel another in juggling is believed to be due to the 
fact that his " medicine " is the stronger. By the expression " medicine" 
is usually meant the power reputed to be possessed by a man's fetish or 
charmed object adopted after his first fast to typify his tutelary daimon, 
or so-called guardian mystery. 

The Menomini Indians relate some curious tales of wonderful feats 
performed by medicine men and medicine women in the olden time, 
when greater faith was placed in the ina'nidos, % and when people had 
the power to obtain "stronger medicine." One exploit referred to by 
the Menomini was later on also described by an Ottawa chief, as the 
incident occurred at a meeting of the Ottawa medicine society iu Michi- 
gan, at which a number of medicine men from other tribes were present, 
because the Honorable Lewis Cass had also intimated his desire to wit- 
ness the dance. The ceremonial had progressed with unflagging interest 
until toward the close of the day, and as Mr Cass is said to have 
observed an old Ojibwa medicine woman, who had come up at each 
dance to actively participate in the exercises, he asked someone near 
by why this old woman took such an active part, as she appeared rather 
uninteresting and had nothing to say, and apparently nothing to do 
except to shake her snake-skin medicine bag. The woman heard the 
remark and became offended, because she was known among her own 
people as a very powerful mita'kwe. In an instant she threw the dry 
snake-skin bag toward the offender, when the skin became a live serpent 
which rushed at Mr Cass and ran him out of the crowd. The snake 
then returned to the medicine woman, who picked it up, when it ap- 
peared again as a dry skin bag. 

In the chants rendered by the four chief mit.i'wok, relating to the 
Indian genesis of mankind, the words are intoned in a recitative style, 
though rapidly and duplicated, as before mentioned. In addition to 
this there are but two tones employed, the initial two or three syllables 
being uttered in the first note, while the remainder of the phrase ends 
iu a tone a third lower. This method is followed by each one through- 
out his chant. When the service is changed from the mortuary ob- 
servance of the first evening and the following night to the prepara- 
tory course on the next morning, the music of the chants is entirely 
changed. The scope of the tones employed is limited, embracing as a 
rule but five, while the final syllable of each phrase is prolonged into a 
vowel sound, usually "ho" or "he," (which is merely interjectional and 
without definite meaning); though, unlike the songs of the Ojibwa, 
there is a pronounced quaver resulting from joining to the note a half- 
note lower, thus giving one the impression that the note was chanted 
in a tremulous manner. 

It has been observed, too, at some of the meetings of the society, that 
certain mitii'wok, to prolong the ceremony, will invent a phrase to suit 
a circumstance that may occur, and as the musical notation is so simple 



Km; 



THE MENOMIN] INDIANS 



I I II INN. 14 



he will be joined, after two or three repetitions, by hie assistants aa 

readily as if they had for a long time been familiar with it. This 










FlO. 18a — M rifiitoli I. 



would scai rily be possible in the Ojibwa ceremonies as practiced in 
northern .Minnesota. 

The Menomini songs of the Ojibwa shamans have been carefully 
presented in my before-mentioned exposition of the cnlt society of 



HOFFMAN] 



PICTOtiRAPHIC SONGS 107 



that tribe. The pictographic system was there explained, and numerous 
examples given to show in what manner the shaman is enabled to 
chant his medicine songs, the ritualistic language of the order of cere- 
monies, or to recount his exploits and deeds of valor. The Menomini 
admit that in former years they were more familiar with the recording 
upon birch bark of mnemonic characters, but that now but few such 
scrolls exist among them. After a careful search among the Menomini 
tribe, I met with but few examples of birch bark bearing rude outlines 
of human and geometric figures, which indicated clearly that they had 
no allusion to any portion of the medicine society. The only note- 
worthy instance met with is an illustration of a birch-bark record pub- 
lished by Mr J. GL Kohl. 1 This record was copied by him in the lodge 
of an Indian who had arrived from northern Wisconsin. Upon inquiry, 
the Indian informed him that the record had been received by him 
from his brother-in-law, "an Indien delafolle avoiue,"ora "Menomee- 
nee," who had given it to him only on his deathbed. The Indian fur- 
thermore told Mr Kohl that his brother-in-law had spent much time to 
learn it all, and that he had studied and practiced it for months. 

The record, of which figure 18a is a reproduction, although said to 
have been the property of a Menomini, has every indication of Ojibwa 
art, and if not made by that tribe, the influence of Ojibwa art as illus- 
trated in the Mide' rites was strongly impressed upon the possible 
Menomini artist, he apparently having obtained his instruction and 
initiation among the Ojibwa at Lac Court Oreille, or Lac Flambeau, 
between all of which regions much intercourse between these two tribes 
is conducted. Kohl says: 

When I asked him [the Menomini informant] if he could teach me some of his 
knowledge, and explain the leading features, he replied that " it was very difficult 
to learu." I assured him that I should he satisfied if I could only reach so far with 
my weak understanding as to see how difficult it, was, and why it was so; and he 
then condescended to give me a few explanations. I will repeat them exactly as I 
received them from him, and only interrupt them here and there with a parenthesis 
and marks of interrogation : 

"The crooked sign at a is the sign that the song commences here. 

"The hear (at b) begins the dance: ' II marc he la. pour signe de la vie.' 

"At c stand a hoy and his teacher (father, uncle, or grandfather), who instructs 
him. Yon see the heart of the good teacher, and the stream of discourse which 
flows in a serpentine line from his heart through his mouth to the head of the hoy, 
as well as the boy's answers, which flow back from his mouth to the heart of his 
teacher. 

" d is the circle of the earth, with the sacred shells iu it. (?) 

" e, repetition of the couple, the teacher and boy." (The scholar appears to havo 
made considerable progress for his head is inclosed in the " circle of heaven." as if 
in a nimbus of sanctity. ) 

While pointing to the hear and his traces (at/), my Indian gave me the advice: 
"On doit suivre Tours par ses pistes." I can not say whether this was a material 
part of the song, or merely the insertion of a good and useful Indian proverb. 

"g is a sign to pause. Up to that the song goes slowly. Afterwards a quicker 

time begins. 

i Kitchi-Gami, Wanderings round Lake Superior, London, 1860, p. 292. 






IDS THE MENOMINl INDIANS [wh.awi.14 

•■At II a boj stands, watching ■ flying bird. 

"i, two men, who expel shells from their months, as they are in the habit of doing 
:it tin-it oeremonies. 

'•A-, the Muli- priest, with his medicine-bag on his arm. 

"/ Is not, as might be supposed, a flying eagle, but the medicine-hag of the 
"... 

" m. pause, or concluding bai of a division of the song. At tins bar dancing and 
beat ing the dram commence. 

••At ii a new division commences." i It represents ■ i pie exerting themselves to 

expel a iihell, 

••At n a man is walking, not, as might be supposed, on a many-branched tret I ;■ I, 
1 > 1 1 1 on the path of the life and the law." . . . (This path, it will be seen, has 
man] Bide paths, lint over Ins bead a bird (q) hovers, surrounded by a ring of small 
hnils, like a cluster of stars. The man (o) appears to be Looking up to this cluster 
aa a reward or crown of victory.) 

"Tibekana," the Indian Baid, "meant, in his language, 'the path of life.'" A 
portion of the word simply means, In the Ojibbeway, 'trail' or 'path.' And the 
whole means 'the waj of the dead,' 'the path leading into paradise,' or 'the path 
of life.' 

i be tin;; of heaven. 

"The bear (i), who. by the way, is no bear, bul a man in the form of a bear, is 
marching toward this ring, He is trying to reach the opening to it, ■ le centre du 
m le,' or ■ le trou de bonbeur.' 

■■a, the priest of the temple, or medicine wigwam (t>), who makes an oration at tins 
end of this division. The Bpeech is depicted by the undulating line, which goes 
down from his month to the roof of the temple, 

"As a perfect conclusion of this part, there is a turn at sating and smoking, indi- 
cated by the pipe i a- 1 and the dish (a . 

1. -Mii-eat bar— grand pause. The main affair, the great ceremony of the recep- 
tion of a new member into the order of the Slides, really terminates here. 

"The man (at 2) is the new member just received, lie emerges from the temple 

into the open air, with his powerful medicine-bag (3) in his hand, He tries its 
strength and consecration, and the animals, both hens and birds, appear to fly 
before him." (While blowing on them with his medicine-bag, be als.. seems to be 
snow-balling them with the sacred shell.) 
Thus strengthened by magic arts, and initiated into the Mide order, he at length 

shoots i at I i an arrow, ami. Ithe Max in the 1'reisehiit/. brings down a bird from the 
air. It falls at 1 > i — feet (at I). The Indian told me it. was a Uiniou i warrior-ea-le . 

■'I-'or this he is obliged to "her a dog, as a sacrifice to the Great Spirit 

I',. •■ Pause, or concluding bar of this division." i The pictures that now follow are 

so fantastic, and my Indian's explanations were so fragmentary . that I must give Up 
all attempt at any continuous description.) 

At 7. instructions about the constantly recurring vomiting of shells seems to be 
again i epresented. 

•■At 8," I was told, "a song is represented between the sun (9) and the earth 10). 

The SOng," my Indian said, "must be snng exactly at mid-da.. beOauSC the sun is 

then floating perpendicularly over the earth." 

The quadrangle (at I 1 i is meant for a piece Of cloth, such as the priests receive a~ 
a reward and payment after their exertions. I cannot say. thongh, why this piece 

of cloth again hangs between the sun and earth. 
The pi ust < at 12) sings "Le voila! le sacrifice, qui a 6tA donne an grand-pretre! " ' 

There are a number of statements in the preceding remarks thai are 
nut exactly in accordance with the teachings of the society, and the true 



I Kohl, Kitdii liaini. op. olt., ]ip. 'JS2-296. 



hoffman] LEARNING THE SONGS 109 

interpretation can be obtained only from the priests of the order, after 
one is regularly entitled to receive such information by initiation and 
the payment of fees, presents, and food. 

The figures marked care in the attitude of conversation, as above 
mentioned and as is indicated by the voice lines extending between the 
two persons indicated. Two similar characters at i are, according to 
the general system of pictographic interpretation of the Indians, con- 
versing about the migis or kona'pamik, both voice lines centering on 
the same object. 

The figure at o is at the beginning of the path of life, the first step of 
which is made in the mita'wiko'mik, and the interpretation of which is 
explained with more or less clearness in the niit;i' v recitative chant ren- 
dered by Shu'nien (see page 70). 

Reference to the pipe (w) and dish (x) indicates the observance of 
ceremonial smoking, for upon the ring are noticed four spots at the 
cardinal points, the four directions in which smoke is purled by those 
participating. 

The new member, at 2, is said to be trying his powers as a mita /T . The 
kona'pamik is shown between his face and his medicine bag, while the 
three oblong characters beneath the bear denote the footprints of that 
animal as he departs. 

It is probable that the slight dissimilarities and inconsistencies which 
appear from year to year in the dramatic and ritualistic order of cere- 
monies of the Mita'wit are attributable largely to the fact that no 
pictographic records or mnemonic songs are now employed. Ill conse- 
quence of this carelessness and disregard of an old custom, the newly 
elected member is enabled to familiarize himself with the traditional 
order of procedure only by close observation and by regular attendance 
at the recurring annual meetings. He has no mnemonic guide by 
means of whicli he can refresh his memory by instant reference to a 
bark record; neither are the members of the society in perfect accord 
in the general conduct of the ceremonies, since among the tribe under 
consideration no cosmogonic charts, such as exist among the northern 
Ojibwa, and of which three variants have been presented in connection 
with the subject of the cult society of the latter tribe, 1 are now known. 
It is quite apparent, therefore, that under such circumstances a gradual 
degeneration and abbreviation of the dramatic rendering of the ritual 
as well as of the original phraseology pertaining thereto is practically 
unavoidable and accounts to a greater or less extent for the chauges 
observed and above referred to. 

As before stated, the Menomini and Winnebago lived side by side 
for an indefinite period, and through constant intercourse, which thus 
became possible, the mita' T ceremonies, as performed by these tribes, 
without doubt became very similar in detail. The analogous mediciue 
ceremonial of the Winnebago Indians is described somewhat fully in a 

■Seventh Auuiuil Report • •( the Burei f Ethnology, for 1885-86, 1891, pp. 143-300. 



llU THE MENOMTN1 INDIANS [eth.ann.i4 

report to Beury i:. Schoolcrafl by J. I'.. Fletcher, United States Indian 
snbagent for that tribe in 1848, in the following words: 

This feast is an ancient oiMto r ceremony; it i- accompanied with dancing and 

is sometimes called the medicine dance. The members or communicants of this 
constitute a society having secrete known only to the initiated. 

They have no regular or Btated times for holding tins feast : and all the members 

(1 i attend at the same time, but only such as are invited 1 ■ \ the master of ihe 

feast, Persons desirous of joining this Bociety will, in some oases, use the Bl rigid 

economy for years, to enable them to lay up goods to pay tin- initiating fee. This 
fee is not fixed at any stipulated amount; those who join pa] according to their 
ability. Sometimes goods n> the amount "i $300 and J300 are given by an indi- 

viilnal. Q Is given for this purpose generally consist of blankets, broadcloths, 

calicoes, wampum, ami trinkets, ami are given to tbu medicine men, who perform 
the ceremony <>t' initiating the member. When one or more persons make applica- 
tion to join the BOCiety, preparations are made for a feast anil danee, which U held 

in an arched lodge, or bower, constructed of poles, and covered with tent-cloth and 

other materials. The size of the bower is made 10 conform to the number of persons 
to in- invited, ami this number depends much on the ability of the person who makes 
the feast. The width of a bower is about 16 feet, the length varying from 10 to 75 
yards. The members of the society sit on each Bide of the bower, tin- renter being 

reserved for dancing. Candidates for admission into this BOCiet] are required to fast 
three days previous to being initiated. \t some period during this fast they are 
taken by the old medicine men to some secluded secret spot, and instructed in the 
doctrines anil mysteries of the society ; and it is said that the candidates are, during 
this last, .subjected to a severe sweating process, by covering them with blankets 
and steaming them with herbs. The truth of this Baying is not lore- vouched for. 
but the appearance of the candidate, when brought forward to be initiated in pub- 
lic, corroborates it. 

The public ceremony of initiation usually takes place about 11 o'clock a. m. The 
public exercises of dancing, singing, praying, and exhorting, which precede the 

initiations, c mence the previous morning. Before the candidates are brougbi 

forward, the ground through the center of the bower is carpeted with blankets 
and broadcloth laid over the blankets. The candidates are then led forward and 
placed on their knees upon the carpet, near one end of the bower, and facing the 
opposite end. Some eight or ten medicine men then march in Bingle file round the 
bower with their medical bags in their hands. Kach time they perform the circuit 
the] halt, and one id' them makes a short address; this is repeated until all have 
spoken. The] then form a circle anil lay their medicine bags on the carpet before 
them ; then they commence retching and making efforts to vomit, bending over until 
their heads come nearly in oontact with their medicine bags, on which they vomit, 
or deposit from their mouth a small white sea shell about the si/e of a bean: this 
the] call the medicine stone and claim that it is carried in the stomach anil vomited 
up on these occasions. These stones the] put in the mouth of their medicine bags, 
and take their position at the end of the bower opposite to and facing the candidates. 
They then advance in line, as many abreast as there are candidates; holding their 
medicine bags before them W ith both hands, the] dance fort! aid, slowly at first, and 
uttering low. guttera] sounds as they approach the candidates, their step and voice 

increasing in energy, until with a violent "Ought" they thrust their medicine bags 

at their breasts. Instantly, as if struck with an electric shock, the candidates fall 
prostrate on their faces, their limbs extended, their muscles rigid, and quivering ill 
every fiber. Blankets are now thrown over them, and they are suffered to lie thusa 

few moments. As soon as they show signs of recovering from the shock, they are 

assisted to their feet and led forward. Medicine bags are then put in their hands 
and medicine stones in their mouths; they are now medicine men or women, as the 



boffman] CARVER ON THE CEREMONY 111 

case may be, in full communion and fellowship. The new members, in company with 
the old. now go round the bower in single tile, knocking members down promiscu- 
ously by thrusting their medicine bags at them (plate xxxi). After continuing 
this exercise lor some time, refreshments are brought in, of which they all partake. 
Dog's flesh is always a component part of the dish served on these occasions. After 
partakiug of the feast they generally continue the dance and other exercises for 
several hours. The drum and rattle are the-musical instruments used at this least. 
The most perfect order and decorum are observed throughout the entire ceremony. 
The members of this society are remarkably strict in their attendance at this feast. 
Nothing but sickness is admitted as an excuse for not complying with an invitation 
to attend. Members sometimes travel 50 miles, aud even farther, to be present at a 
feast when invited. 

The secret of the society is kept sacred. It is remarkable that neither want nor 
a thirst for whisky will tempt the members of this society to part with their medi- 
cine bags. 

Whether these medicine men possess the secret of mesmerism or magnetic influ- 
ence, or whether the whole system is a humbug and imposition, is difficult to deter- 
mine. A careful observation of the ceremonies of this order for six years has been 
unable to detect the imposition, if there be one ; and it is unreasonable to suppose 
that an imposition of this character could be practiced for centuries without detec- 
tion. There is no doubt that the tribe generally believe that their medicine men 
possess great power.' 

This ceremonial, which appears from all available evidence to have 
been originally an Algonquian production, seems to have made its 
impress upon the cult ceremonies of, or perhaps even to have been 
adopted by, other tribes. When Carver 2 met with the Naudowessies 
(Sioux), he " found that the nations to the westward of the Mississippi, 
and on the borders of Lake Superior" still continued the "use of the 
Pawwaw or Black dance," which partook of the character of the jug- 
glers' performances, as he speaks of "the devil being raised in this 
dance by the Indians." He next refers to the society of the '• Wakou- 
Kitchewah," or "Friendly Society of the Spirit," which is composed 
of persons of both sexes, but such only as are of exceptional character, 
and who receive the approbation of the whole body. His description 
is sufficiently intelligible to show that the ceremonial was that of the 
Algonquian medicine society, though it has been greatly perverted, 
as practiced even in former times by the Ojibwa aud Menomini Indians. 
The assemblage occurred at about 12 oclock, when the sun was near 
the zenith, which they consider a good omen. The chiefs were dressed 
in their best apparel, in long robes, and painted. In the words of this 
author — 

When tin- assembly was seated and silence proclaimed, one of the principal chiefs 
arose, and in a short but masterly Bpeech informed his audience of the occasion of 
their meeting. He acquainted them that one of their young men wished to be 
admitted into their society, and taking him by the hand presented him to their 
view, asking them at the same time whether they had any objection to his becom- 
ing one of their community. 

No objection being made, the young candidate was placed in the center aud four 
of the chiefs took their stations close to him. After exhorting him by turns not to 

1 Schoolcraft, Inform. Ind. Tribes, pt. iii, Philadelphia. 1853, pp. 286-288, pi. xxxi. 

2 Travels through the Interior Parts of Xorth-Auierica, London, 1778, p. 270 et seq. 



112 THE MENOMINI INDIANS mi. axx. u 

faint under the operation be was about to ^" tUrongb, bnl i« behave like an Indian 
and ■ man, two of them took 1 1 • • 1 « t of his arms and caused him to kneel; another 
placed himself behind him so as to receive him when be fell, and the lust of the 
four retired to the distance of al i 12 feel from him, exactly in front. 

This disposition being completed, the ohief thai Btood before the kneeling candi- 
date began to speak to him with an audible voice, lie t«>l<l him thai be himself was 
now agitated by the same spirit which he should in a few moments communicate to 
him; that it would strike him dead, bnt tint be wonld instantly be restored 
to life; tn tliis he added that the eommunicati however terrifying, was a neces- 
sary introduction to the advantages enjoyed by the community into which he was 
mi the point of being admitted. 

As he spoke tins he appeared to be greatly agitated, till at last his emotions 
became s<> violent that his countenance was distorted and bis whole frame con- 
vulsed. At this juncture he threw something that appeared both in ahape and 
color like a small bean at the young man. which teemed to enter his mouth, and he 

instantly fell as motionless as if he had been shot. The chief that was placed 

liehiiul him received him in his arms, and by the assistance of the other two laid 
him on the ground t" all appearance bereft of life. 
Having done this, they immediately began to ruh his limbs and to strike him on 

the hack, giving him such blows as Beemed mo alculated to still the miick than 

to raise the dead. During these extraordinary applications the speaker continued 
his harangue, desiring the spectators not to be sm prised, or to despair of the young 
man's recovery, as bis present inanimate situation proceeded only from the forcible 

0]ie: ation of the spirit on faculties that had hitherto been unused to inspirations of 
this kind. 

The candidate lay several minutes without sense or motion, but at length, after 
receiving many violent blows, he began to discover some symptoms of returning 
life. These, however, were attended with strong convulsions and an apparent 

obstruction in his throat. But they were soon at an end. for having discharged 
from his mouth the bean, or whatever it was that the chief had thrown at him. but 
which on tlie closest inspection I had not perceived to cuter it, In- soon after 
appealed to be tolerably recovered. . . . lie then also charged the newly 
elected brother to receive with humility and to follow with punctuality the advice 
of his elder brethren. 

All those who had been admitted within the rails now formed a circle around their 

new brut her. and, the music striking up. the great chief sung a Bong, celebrating as 
usual their martial exploits. 

I'he onlj music the] make use of is a drum, which is composed of a piece of a 
hollow tree curiously wrought, and over one end of which is strained a skin. This 
they beat with a single stick, and it gives a sound that is tar from harmonious, but 

it just serves to beat time with. To this they sometimes add the chiohieoe, and in 

their war dances they likewise use a kind of life, formed of a reed, which makes a 

shrill harsh noise 

The whole assembly were by this time united, and the dance began. Several 
siiiv.ei~ assisted the music with their voices, and tin- women joining in the chorus at 
certain intervals, they produce together a not unplcasing but savage harmony. 
This was • of the most agreeable entertainments I saw whilst I was among 

them. 

1 i Id not help laughing at a singular childish custom I observed they introduced 

into this dance, and which was the only one that bad the least appearance of con- 
juration. Must of the members carried in then bands an otter or mai ten's skin, 

which, being taken whole ft the bod] and filled with wind, on being compressed 

made a squeaking muse through a small piece of wood organically formed and fixed 
in its mouth. When this instrument was presented to the face of any of th 
pany, and the sound emitted, the person receiving it instantly fell down to appear- 



hoffmak] MENOMINI GENESIS MYTH 113 

ance dead. Sometimes two or three, both men and women, were on the ground 
together; but immediately recovering, they rose up and joined again in the dance. 
This seemed to afford even tin' chiefs themselves infinite diversion. 1 

Ceremonies ok 1891 

During the summer of 1891, when the time arrived for holding a meet- 
ing of the Mita'wit, I again visited Keshena. The promoter of the cere- 
mony was Akwine'mi Mo'sihat, who desired to present as a candidate 
his nephew, son of his lately deceased sister. The usual arrangements 
respecting the sending of invitations and the designation of assistant 
mita'wok were made; and two or three days before the holding of the 
ceremony Mo'sihat, accompanied by his wife and a few friends, went to 
the ground selected and prepared to erect the mitii'wiko'mik. The poles 
were cut and planted along the outline of the oblong structure pro- 
jected, and both the vertical ones, which were arched across and 
secured to those on the opposite side, as well as the horizontal rods, 
were all tied securely together by means of strips of basswood bark. 
The interior bark only is used; it is made soft and pliable by soaking 
in boiling water, after which it is split iuto strands of a finger's width. 
This process of bark stripping is illustrated in plate x. 

The mitii'wiko'mik was placed so as to extend north-and-soutk instead 
of east and west as directed according to the ritual. The reason given 
for this departure was that the place selected for the ceremony was the 
most favorable that could be found convenient to the grave; and as 
the grave of the deceased (in whose memory the feast as usual was 
given) was south of this spot it was necessary to have the traditional 
•• western end" of the structure directed toward the grave. Thus the 
actual south was the ceremonial west, and was so treated and consid- 
ered throughout the performance. 

The chief mita'wok at this ceremony were, for the first four, as fol- 
lows: (1) Akwine'mi Mo'sihat; (2) Nio'pet; (3) Ni'aqtawa'pomi; and 
(1) Naq'pote. The second set consisted of (1) Mai'akine'ir ; (2) Kow;i'- 
peml'u; (3) Shu'nien; and (-1) Kime'an. All of the preceding were 
Menomiui excepting Kowa'pemi'u, who was a Potawatomi. Another 
set of four had been designated, but. as they were unavoidably pre- 
vented from reporting in time, substitutes were appointed for the first 
night's service. The recitations relating to the gifts, the tobacco, and 
the food prepared for the visitors, began as before, all in accordance 
with the injunctions of Mii'nabush. The tradition relating to the birth 
of Mii'nabush was somewhat different from that of the preceding year, 
as it was given by Shu'nieu. Nio'pet chanted the following version of 
the genesis : 

"There was an o_d woman, named Noko'iirs, who had an unmarried 
daughter. The daughter gave birth to twin boys, one of whom died, as 
did also the mother. 

i Op. clt„ pp. 273-278. 

14 ETH 8 



114 



Till'. MI.No.MINT INDIANS 



I III ANN. u 



"Noko'mis then wrapped the living child in soft, dry grass, laid ir 
on the ground ;it the extreme end of her wigwam, and placed over it u 
wooden bowl to protect it. she then took the body of lier daughter 
and the other grandchild ;tn<l buried them al some distance from her 
habitation. When she returned to the wigwam, ~-ln- sat down and 
mourned ii>r four days; but al the expiration of the fourth day she 
heard a Blight noise within the wigwam, which she soon found to come 
from the wooden bowl. The bowl moved, when she suddenly remem- 
bered that her living grandchild had been pul under it. Upon removing 
the bowl she beheld a little white rabbit, with quivering ears, and on 

taking it up said: '(). my dear little Rabbit, my Ma'nalmsh !' She cher- 
ished it, and it grew. One day the Babbil sat upon its haunches and 

hopped slowly across the il ■ of the wigwam, which caused the earth 

to tremble. Then the ana'mai|ki n. or evil underground beings, said to 

one another: • What has happened '■ A .meat ma'nido is bornsomeu here,' 

and they immediately began to devise means whereby Ma'nabusfa might 
be destroyed. 

•■When Ma'nabush grew to be a young man he thought it time to 
prepare himself to assist his uncles (the people) to better their condi- 
tion. He then said to N'oko mis, 'Grandmother, make me font sticks, 
that 1 may be able to sing. 1 She made for him font sticks, the pii'kii- 
hS'kanak', with which he could beat time when singing. When he 
received these sticks lie went away to an open Hat place, where he built 
along house or wigwam, lie then began to sing: 'Ne'niki anka, hehg; 
dic'hawok, he, he; mo'natoak', ha, he; Mi nahapi'o nit csh'kodein 
sasaq'kodek, Ne'pon ni'kati'nanan wike'iu na aoake me tshe, sho aiet- 
Bhaqketokek." [Translation: I am born to create animals (for my 
uncles . I can create my lire that the sparks may reach the Bky. My 
arrow 1 am going to take out, so that while the earth stands there will 
be enough to eat. 

••While thus sin.uin^' and calling together Ids uncles he told them 
that he would give them the Mitii'wit, so that they could cure disease. 
He gave them plaids for food so that they should no longer want for 
anything. He gave them medicine bags, made of the skins of the mink, 

the weasel, the black rattlesnake, the massasauga rattlesnake, and the. 
panther. Into each of these he put samples of all the medicines, ami 
taught their use. Ma'nabush lived for many years after this, and taught 
his ancles how to do many useful thin--." 

When this portion of the recitative chant had been completed by 

Nio I'd. there was a lull in the proceedings while the drum was passed 
on to the next mita /T , tobe used as an accompaniment to his chant; and 

alter the others in succession completed their portions of the ritual, the 



i in spoken oroide are different from- those aa prononnood In ohanting. The ohanted worde ; 
not oxactly arobaio, are ,\ it different from i he modi i d afenoiuini, ** bioh may !»•■ attributable, perhaps, 
to i ln-ir (anppoaed) OJibwa rltaaUstio origin. 
■ The word M&'naDoahis derived from ma-ah md signifies, "Great 

.\ n> t-. |H-riuriii ^n;ti ilrril.s. The ojibwu etymologj ia almost jdairtitaal — miana/, 
ami wabua. 



hoffman] STORY OF Ma'nABOSH 115 

drum again came to Nio'pet in turn, when he concluded the story of 
Ma'nabiish, as follows: 

"Wbeu Ma'nabiish had accomplished the works for which Kishii' 
Ma'nido sent him down to the earth, he went far away and built his 
wigwam 011 the northeastern shore of a large lake, where he took up 
his abode. As he was alone, the good ma'nidos concluded to give him 
for a companion his twin brother, whom they brought to life and called 
Naq'pote [which signifies an expert marksman]. He was formed like 
a human being, but, being a ma'nido, could assume the shape of a wolf, 
in which form he hunted for food. Mii'niibush was aware of the anger 
of the bad ma'nidos who dwelt beneath the earth, the ana'maqki'u, 
and warned his brother, the Wolf, never to return home by crossing the 
lake, but always to go around along the shore. Once after the Wolf 
had been hunting all day long he found himself directly opposite his 
wigwam, and being tired, concluded to cross the lake. He had not 
gone halfway across when the ice broke, so the Wolf was seized by the 
bad ma'nidos, and destroyed. 

"Ma'nabiish at once knew what had befallen his brother, and in his 
distress mourned for four days. Every time that Ma'nabiish sighed 
the earth trembled, which caused the hills and ridges to form over 
its surface. Then the shade of Moqwai'o, the Wolf, appeared before 
Ma'nabiish, and knowing that his brother could not be restored Ma'na- 
biish told him to follow the path of the setting sun and become the 
chief of the shades in the Hereafter where all would meet. Mii'niibush 
then secreted himself in a large rock near Mackinaw. Here his uncles, 
the people, for many years visited Ma'nabiish, and always built a long- 
lodge, the mitii'wiko'mik, where they sang; so when Mii'niibush did not 
wish to see them in his human form lie appeared to them in the form of 
a little white rabbit, with trembling ears, just as he had hrst appeared 
to Noko'mis." 

Following is the notation of the song given by the mitii' v . The pro- 
longed syllables employed were "he, he," with the lower note on "yo, 
ho." 



On the completion of the chant, Nio'pet passed the drum to the next 
singer on his right. The subsequent portions of the ceremonies did not 
vary greatly from- those of 18'JO. 

The ceremony of shooting the konii'pamik was completed early in the 
afternoon, after which the new member tried his powers on those pres- 



1 1 f> THE MEN0MIN1 INDIANS [tnr .axn u 

ent. As the grave of the dead was several miles away, the procession 
could doI carrj out the usual routine of ceremonies usually performed 
at the place of interment, but in lieu thereof they marched around tlie 
structure four times, the leading mit.i carrying the drum and chanting 
a verj monotonous song of few words, repeated an indefinite Dumber 
of times. 

Notes on rm Ci rkmi '\n- 

Auotlier version of the death of the brother of Ma'nabfish is given 
in the following Menomini myth, which accounts also for the white 
crescent <m the breast of the kingfisher, Ceryle alcyon .• it i-. called < >k;i 

skima ni- has I l;i t anuka sit . the Story of the Kingfisher: 

"One time the Wolves saw thai Ma'nabush was alone anil without 

companions, so they decided to give him a Wolf, Moqwai'o, one of their 

own number, as a brother. These two. M;'i inbiish and Moqwai'o, 
encamped on the eastern shore of a large lake, and while Ma'nabush 

remained near camp to attend to his duties Moqwai o went off each day 
in search of food. Ma'nabush told his brother, Moqu ai'o, that when he 

returned to come back to their wigwam he should never cross the lake, 
but always come around by the shore line. 

••One day, toward night, when Moqwai o was returning, be came to 
the shore directly opposite the wigwam, and on looking across the ice 
he realized that if he were to iin by the shore it would require a long 

time to get to the wigwam, whereas if he crossed the ice lie could 
accomplish the remainder in a short time. Moqwai'o thought, 'Now, 

why should I not cross the ice: why should Ma'nabush not wish me to 
do it ; am I not one of the licet est of all the runners in the world .'" Then 

Moqwai'o decided to risk crossing the ice. and soon he was making 

long and rapid leaps over the surface, lie had not gone more than 

half way before the ice began t«> break up. the pieces of ice separating 
so that each leap was greater than the one before, when suddenly 
Moqwai'o found that he had but one more leap to make to reach the 
shore, but upon attempting to make it he fell short of the distance, and 
was pulled beneath the water by M i shikine ink. who killed him. 

"When Moqwai'o failed to return to the wigwam, Ma'nabush was 
much troubled and immediately began to search far ami wide for his 
brother Moqwai'o, One time during this search Ma'nabush was 
walking beneath some large trees, when he beheld, high up among the 

branches. Oka skima in-, the Kingfisher. Mii nabush then asked Okii' 
skima iw. -What are you doing up there.'" Then Okii skima up said, 
'They have killed Moqwai'o, and in a short time lhc\ are going to 
throw out I lie carcass. BO that as soon as I see it I am going to eat it.' 

This angered Ma'nabush, and he decided to punish Oka'skima'nl', so 

lie called to him, 'Come down, and I will give you this collar to hang 
about your neck.' Okii skima in- then suspected that tin- speaker was 
Ma iiabfish, the brother of Moqwai o, and was afraid to descend, but 
Ma'nabush again spoke to Okii'skiina'ni-, 'Come down, and have no 



Hoffman] THE SWEAT LODGE 117 

fear; I merely wish to place about your neck this necklace which I 
wear, and from which is suspended the white shell.' Then Oka'skima'ni 1 
came down, but suspecting Ma'nabush he kept a sharp watch over 
his movements. Ma'nabush placed the necklace about the neck of 
Oka'skima'ni' so that the white shell ornament was suspended over the 
breast, and while pretending to tie the ends of the cord back of the 
neck of Oka'skima'ni', Ma'nabush had made one turn and was going 
to strangle his victim when he slipped away and escaped. The white 
spot may be seen on the breast of Oka'skima'ni' even to this day." 

The sweat lodge, already mentioned, is resorted to by the tshi'saqka, 
and frequently, also, by the niita' v , before attempting any serious or 
dangerous undertaking. The structure is made by placing in the 
ground in a circular form, having a diameter of 4 or 5 feet, some sap- 
lings 1J to 2 inches in thickness, then bending the tops over the middle 
of the inclosure thus formed and tying them to the opposite poles, so 
that each pair forms a perfect hoop (plate xi). This dome-shape struc- 
ture is then covered with bark, canvas, or blankets, to make it as close 
and tight as possible. When the person desiring the bath enters the 
structure, an assistant is engaged near by in heating four large stones, 
each weighing from 8 to 15 pounds. While they are being prepared, 
the mita' T within continues to chant, and as soon as the stones are suffi- 
ciently hot they are rolled in, when the mita' T blows upon them a spray, 
which he produces by tilling his mouth from a bowl of water. Presently 
the small structure becomes filled with hot vapor, which causes his body 
to perspire profusely. When the bather emerges he sometimes plunges 
into a stream if one be near at hand. 

In the account of the customs of the savages of Canada, obtained 
from the French archives and now designated as the " Cass manu- 
scripts," dated 1723, there is a reference to the alleged abiding place of 
Ma'nabush, as follows: 

Near Mackinaw there is a rock which, from a distance, has the outline of a sitting 
rabbit, by them called " Michapaux," which they affirm to have been a Great Spirit 
or Mauiton that once presided over their ancestors, not allowing them to want for 
anything. Then they succeeded in every undertaking. But by some misfortune, the 
Spirit has withdrawn into Michapaux. When they pass there, they always leave 
something to render him nunc- favorable. 1 

Alloiiez mentioned the same myth in his letter of 1GG0, referring to 
the Indians of Michilimackinac. He states that " Leurs fables sur cette 
Isle sont agreables," and adds: 

lis disent que cette Isle est lo Pays natal d'un de leurs Dieux noinmtS Michabous, 
o'est i dire le'grand Lieure, Ovisaketchak, qui est celuy qui a cree' la Terre, et que ce 
fut dans ces Isles qu'il invents les rets pour prendre du poissou. apres avoir consider!? 
attciitivement l'araignce dans le temps qu'elle travailloit a sa toile pour y prendre 
des mouches.- 

Subsequent to the ceremony, Nio'pet gave an account of the experi- 
ence of some men who wanted to see Ma'nabush and to request of him 



' CM. Hist. So, . Wisconsin for lS5tj. vol. iii., isr,7, p. U5. 
Relal i"»* desJesuites, lfiTO. p. 93. 



118 llll MKM'MINI INDIANS roll 

particular favors. The following is a translation of the story, without 
the repetition of winds and phrases: 

■ l A long time after Ma'nabfish had left liis people, a party of ten 
men was made np to go in search of him. They set out and after a 
long day's journey went into camp for the night. <>n the next clay 
they traveled far, and at nighl again slept <m the ground. On the 

third day they Started early, but after a long journey they still Tailed 

to find any tract- of the whereabouts of Ma'nabfish. As they were 
sitting around the camp fire in the evening they heard someone drum- 
ming and singing. The sound did not appear to be very far away; 

still they retired, as they had had a long day's walk. 

•■( >n the following morning they still heard the sound of drumming 
and singing, so thej started in the direction of it, but at night they 
appeared to be no nearer than when they started in the morning. In 

this way they went along each day until the tenth day after their 
departure from their camp, when they suddenly came to a large wig- 
wain. The ground around on the outside was hare and smooth, and 
the party went forward to the entrance and looked in, where they saw 
Ma'nabfish seated at his drum, singing. When he saw the party he 
said, 'My uncles, come in and sit down. Tell me what it is that 
brought you so far to see me, for 1 am sure it must he something very 
important." 

'•The fust one to speak said to Ma'nabfish, 'Ma'nabfish, I came to 
you because I want to become a great warrior.' 'Hau;' said Ma'nabfish, 
■you shall be a great warrior, as yon desire, and yon shall he engaged 
in four great battles, in Which you and all of your warriors shall escape 
unhurt.' 

"Then Ma'nabfish turned to the second one of the party and said, 
'My uncle, What do you wish of me, that you have come so tar to seek .'' 

"'Ma'nabfish,' replied the one spoken to. • l can not get any girl to 

many me. because there is nothing attractive about me. Beside that, 

I am a p ' hunter and can not get any deer: and I also want to become 

a great warrior.' 

■ • My uncle.' said Ma'nabfish, • your desire is granted : you shall have 
plenty Of yirls to admire you; you also shall become a meat hunter and 
a brave and successful warrior.' 

"Then Ma'nabfish looked toward the third of the visitors and said, 
'My uncle, what is it that you desire I' 

••The man then looked at Ma iiabush and said. 'Ma'nabfish, I want 
a pe'qtshikfi'na i medicine bag), that I may be able to cure the sick and 
to heal wounds.' 

"MS nabuBh replied to this request, saying, 'My uncle, you shall 

have a pe'qtshikfi'na, and it shall be as you desire.' 

"The fourth <>f the visitors, whose turn had now come to announce 
bis request, sat with his head hanging down, ami when Ma'nabfish 
looked at him he could not help laughing, because he knew what the 



hoffman] GIFTS FROM MA'NABUSH • 119 

man wanted; but he said, nevertheless, 'My irncle, what is it that you 
want }' The man then raised his head, looked at Ma'niibush and said, 
'Ma'nabiish, I want to live always; give me everlasting life.' Ma'na- 
bush walked over to where the man sat, picked him up and carried him 
a short distance, and while placing him firmly upon the ground said, 
'You shall have your wish; here you shall always remain for future 
generations to look upon.' Then the others, who had come with this 
man, saw that he had been transformed into a stone, where he could 
remain for all time, as he had desired. 

"Ma'nabush then returned to his seat, and, looking toward the next 
of his visitors to speak, who, perceiving that he could now make his 
request, said, ' Ma'nabush, I am like my friend; I want to get married, 
but no one will have me. Give me some love medicine, so that all the 
girls will like me.' 

'• Ma'nabush replied, 'My uncle, your request is granted, and you 
will find plenty of girls who will want to marry you.' 

"Then the seventh of the visitors turned toward Ma'nabush and said, 
'Ma'niibush, I would like to be a great warrior, and to be the first of 
each war party to kill an enemy.' 

"Ma'nabush smiled, and replying to the man, said, 'You shall have 
your wish, my uncle; you shall be the first to kill an enemy.' 

"The eighth of the visitors then turned his face toward Ma'nabiish, 
and said, 'Ma'nabiish, I want to be a good hunter, so that I may always 
be able to kill plenty of game.' 

"Ma'nabush said, 'My uncle, yon shall be a good and successful hun- 
ter as you wish; you shall always find plenty of game for your use.' - 

"The next of the visitors now to make known his desire, said, 
' Ma'niibush, 1 want to get some powerful medicine to cure the sick, and 
especially to help those who are child-bearing.' 

" Ma'nabush seemed pleased that such a request should be made, and 
replied, 'My uncle, your wish is granted; you shall have the medicine 
you desire.' 

"The last of the party still remained to ask for favor, so Ma'nabush 
presently turned to him and said, 'My uncle, what is it that you want 
me to grant you"?' 'Ma'nabush,' said the man addressed, 'I want a 
pe'qtshiku'na (medicine bag) like that used by the Ina'maqkwSk' ("the 
birds of the air") and the Kineu' T w6k ("the eagles"), that will give me 
power over my enemies; and I want a misse'wos ("wound medicine"') 
with which I may cure arrow wounds.' 

'••My uncle,' said Ma'nabiish, 'your wish is granted; here is the 
pe'qtshiku'na.' 

"Ma'niibush then gave the warrior a medicine bag in which were all 
kinds of medicine (charms and amulets); an eagle feather, which was 
the eagle medicine; a raven skin to tie about the right arm above the 
elbow; a skunk skin to tie about the left arm above (lie elbow; and 
many other medicines with which he could arm his warriors to make 
them powerful in battle. 



120 THE MENOMINI INDIANS [eth.ann. u 

"Then, when all had received a response t<> their wishes, they made 
preparations to depart, but M&'nSbush said. • My ancles, yon have come 
a long journey to Bee me, but it will not be bo far for yon to return to 
your village.' Then, taking a piece of buckskin, Ma'nab&sb held it up 

BO thai all could see it. It was half an arm's length in size each way. 
and Ma nabush said. -This represents the journey yon have made:' 
then putting thebuckskin against the Ire it shrunk into a much smaller 
piece, when Ma'nabusb again took it up and said. 'My uncles, this 
piece of buckskin now represents the journey you have before you: you 
see it is not so long.' 

'■The warriors were much pleased with this, and took their departure. 
They traveled all day, hut before going into camp the hunter had sup 
plied the party with plentj of venison for supper. When thej en- 
camped, they soon made themselves comfortable, and while sitting in 

a circle Bmoking they saw two Strange men approach, when one of 

the warriors -rasped biswarclub and attacked them, striking one of 

them a terrific blow on the side of the head. The club rebounded, it 
having caused the man's head only to sway a little: the warrior struck 
him a second time, with a similar result, when the man began to laugh, 
Baying, -What are you doing 1 you can not hurt me." The friends of 
the warrior at once perceived that the two strangers were ana 'maqkl u 
(underground ma'nidos), and that he could not injure them, so they 
called out. ' Let them alone, you can not hurt either of them, for they 
are ma'nidos.' The warrior then desisted from his attack on the stran- 
gers and returned to the camp, whereupon the ma'nidos vanished. 

'•<>n the following morning the warriors continued their journey 
toward home, where they arrived on the fourth day after leaving the 
wigwam of Ma'niibusli. 

"The people of the village were glad to see the return of the party 
and to learn of their success in finding Ma'nubush, and the girls at 
once began to follow the warrior who had obtained the love medicine, 
even his own sister wishing to marry him. 

•'( >ne night, four days after returning from his visit to Mii nabush, the 
warrior who had received the pe'qtshiku'na, dreamed that a war party 
of strange Indians was to pass at a certain point. In his dream he saw, 
at a distance of four days' journey, a hill beyond which was a stream 
of water, and again beyond which was another piece of rising ground, 
just over the crest of which he saw the trail where the war party 
was to appear. On awakening next morning, the warrior went out 
among his friends, and soon hail a party of fifty men collected to join 
him. They then started in the direction shown to the warrior in his 
dream, and before the fourth day was spent they had crossed the first 
ridge and hail reached the stream. 

"Then the leader of the party halted and told his companion-. • My 
friends, we have arrived at the place where we must halt and prepare 
ourselves for battle, because just beyond the crest of that ridge ahead 
of a- i- the trail by which the war party will pass." Then taking out 



Hoffman] STORY OF Ma'nABUSH 121 

his pe'qtshikfi'na, lie selected the reed whistle to be used in command- 
ing the warriors, telling the latter to select their medicine for the fight. 
One who had been with the leader to visit Ma'nabttsh, and who desired 
always to be the first to strike an enemy, selected the eagle feather; 
another took the raven skin and tied it about his right arm just above 
the elbow ; another took the skunk skin and secured it about his left arm 
just above the elbow. So each, in turn, selected his favorite medicine 
until all were provided. Then the leader told the two warriors who had 
the raven skin and the skunk skin medicines to go along- the crest of 
the hill to watch for the war party; the remainder advanced, passed the 
crest and then awaited the return of the scouts. While the warriors 
were preparing to advance toward the trail, which was visible to the 
leader only, the scouts returned with the report that away to the right 
could be seen the approaching war party. 

"Not long after the enemy was sighted the file of the strange Indians 
was observed coming on from the right, and so soon as they were oppo- 
site the waiting party the leader of the latter blew his reed whistle 
and the line advanced on a run. The warrior who had received from 
Ma'nabttsh the medicine that made him a great fighter, and who 
desired always to be the first to strike the. enemy, ran ahead of the 
column, as he was very fleet, struck down one of the enemy, secured 
his scalp and hastily returned and placed it in the hands of the leader, 
M-ho remained on the crest of the hill to govern and direct the fight. 
The next to return to his leader with a scalp was the man who wore 
upon his right arm the raven-skin medicine. The conflict was short 
and decisive, only one or two of the enemy escaping during the fight. 
The warriors then returned to their village. 

"The people lived for sometime in peace and contentment, when 
they all decided to goon a hunt; so everybody prepared to move to 
the hunting ground which had been selected by the chief. Game was 
plentiful, and during the evening the hunters and warriors would sit 
around the camp fires smoking and talking about the success of the 
day. 

"One evening a party of young men said to one another, 'Let us go 
over to the wigwam of the old man and have him tell us some stories.' 
So they all went over to where the old man lived. He was a very old 
man, and being regarded as well versed in the tales of bygone times, 
the young men were glad to sit around him and listen to his words. 

"When the young men arrived at the wigwam the old man welcomed 
them, and bade them be seated. One of the young men was the war- 
rior who always was the first to strike au enemy, and who had received 
the fighting medicine from Ma'nabttsh. He went up to the right side 
of the old man and laid himself on the ground so that he could 
look up into his face. After the party had been seated and had passed 
the pipe, the spokesman said to the old mau, 'Grandfather, tell us 
some stories of the olden times.' The old man sat quietly looking 
into space before him, his eyes partially closed, when he began to 



122 THE MENOMINI INDIANS [tblixw.U 

relate things of his younger days and of the times of those who had 
gone before him. 
"The young warrior lying on the ground turned toward the old man 

and said. 'Olil man. lend me your knife that 1 may cni some- tobacco; 
I want to take a Bmoke.' The old man paid m> attention to this inter- 
ruption, bul continued his narrative. Presently the young warrior 
again Bpoke to tin- old man, in a more peremptory manner than before, 
'Old man, lend me your knife that I may cat some tobacco; I wain to take 
a smoke.' Again tin- old man appeared to take no notice of the inter- 
ruption, bul continued his narrative. Presently, the young warrior 

gra8ped the arm of the old man and. shaking it rather forcibly, said 

in a louder and more commanding t I than before, '< >ld man. lend me 

your knife thai I may cut some tobacco: I want to take a smoke.' 

••Then the old man turned toward the young warrior and rebuked 
him. Baying, -.My son. what are you. that you should ask me to lend 
yon my knife.' Is it not the duty of every warrior always to have his 
knife I What would you do if we were now surrounded by the enemy .'' 
The young warrior held his clinched list toward the old man ami 
said, • 1 have this, and with it could slay any man.' At that instant 
considerable commotion was heard outside, and one of the hunters 
came hastily into the wigwam saying that the village was surrounded 
by the enemy. Instantly every one rushed out to secure his weapons 
and to go into the fight, all excepting the old man. who retained his 
scat, and the young warrior who had been asking for a knife. 

••The young warrior arose and looked about to see what weapons 
\\ ere at hand, but at that moment he perceived one of the enemy push 
ing aside the door, which consisted of a curtain made of skins, and 
entering the wigwam. Quick as a flasb the young warrior threw his 

left hand against the intruder's forehead, thus forcing back his head, 
and with his list struck him on tin' throat, breaking the cartilage 
(pomum Adaiui .. when he fell down senseless. The victor then threw 
the body toward the old man, saying. • Here, old man. you dispose of 
this one.' The old man then took his knife from its sheath and thrust 
it into the enemy's heart. By this time another of the enemy had 
entered the wigwam, whom the young warrior treated in a similar man- 
ner, and throw ing the body toward the old man. told him to dispose al80 
of him. whereupon the old man likewise stabbed this warrior as he had 
the first. Presently another of the enemy put his head in at the door, 
whom the young warrior also grasped with his left hand, planting a 
terrific blow upon the throat with the left hand, laying low the victim. 

Then, grasping the body and throwing it over to tl Id man. he said. 

'Here, old man. dispose of this one also.' when the old man thrust 
his knife into the enemy's heart. A fourth one of the attacking party 
now entered the door of the wigwam, and he also was grasped by the 
young warrior who struck him upon the throat, knocking him senseless. 
This body was likewise thrown over to the old man. who thrust his 
knife into the victim's heart. 



Hoffman] STORY OF THE YOUNU WARRIOR 123 

"Those without, not hearing the voices of their companions, hesitated 
to enter, and preferred to take possession of the wigwam by stratagem. 
The young warrior, finding no others courageous enough to come in, 
decided to go out and assume the aggressive. Taking a pole which he 
found in the wigwam, he approached the door, but, instead of putting 
out his head to have it crushed by those lying in wait outside, lie took 
the pole and pushed out the curtain which covered the entrance, so as to 
make it appear like a human form about to go out, when in an instant 
all of the watchers discharged their arrows into it; then, rushing out 
before they could recover from their surprise, he began striking right 
and left, so that in the darkness no one could tell which was the 
aggressor. In the meantime the others of the encampment had driven 
back the attacking war party, so that now it required but a few moments 
for the young warrior to put to flight the small party who had sur- 
rounded the old man's wigwam. When it was learned that the enemy 
had withdrawn, everything resumed its usual tranquility. 

"A few days later the same party of young warriors who had pre- 
viously called at the wigwam of the old man to listen to the stories 
of bygone times, again decided to go there for an evening's entertain- 
ment. All of the visitors were asked to be seated, but the young 
warrior again lay down near the old man. Then the late attack became 
the subject of conversation, and one of the visitors, who sat away 
back in the wigwam, spoke, saying, 'Old man, how is it? We hear 
that the boaster at your feet killed four of the enemy with his fist; 
we want to hear about that exploit.' 'My son,' responded the old 
man, 'it is just as you say. lie was with me when my wigwam was 
attacked, and struck down four men with his fist and threw them to 
me, for I killed them myself by stabbing them.' 

"The young man who had asked this question felt abashed and kept 
silent. They all felt that the young warrior had greatly distinguished 
himself, and as he had received from Mii/uabush the 'fighting medi- 
cine' (for he was one of the ten who had visited Mii'iiiibush), they 
feared him. Soon they all returned to their wigwams, and a few days 
later the camp broke up and the hunters went home to their settlement. 

"The young warrior was still living with his aged parents, and pro- 
vided well for them; and it was for this reason chiefly that he had not 
yet taken a wife. 

"One of the neighbors of this old couple had three daughters, so when 
the young warrior one day returned to his wigwam he found seated 
there a beautiful girl, who had been given to the old couple by their 
neighbor that she might look to their personal wants. The young war- 
rior was pleased with the girl and at her apparent modesty — as she 
had not yet spoken a word — so he adopted the advice of his parents, 
by taking her to be his wife. 

"In due course of time a child was born to them, but he soon found 
that his wife received the attentions of other warriors when he was 



124 THE MENOMINI INDIANS [kth.annU 

away from borne hunting. Now, the fame of the young warrior became 
bo well known thai all who knew him feared him; but one man, t he 
lover cii' the young wife, openly said thai he was nol afraid of the hus- 
band, and dared him. So the lover and the yonng wife, awaiting an 
opportunity to runaway during the yonng warrior's absence, left the 
wigwam and went to a high cliff, in the face of which was a small 
opening. There they secreted themselves. 

"When the young warrior returned to his wigwam he found that his 
child had cried so much at the loss of its mother thai it was supposed 
to l>e dj ing. The father of the faithless wife then commanded his sec- 
ond daughter to go and care for the child, while the young warrior 
started away to overtake the runaway couple. Be began to make a 
circuit about the camp, widening the circle at each turn so thai uo place 
would escape his attention, and that hemighl find their trail. When 
lie had traveled long and far, he found himself in a valley opposite a 
high cliff, and looking up he saw his wife's red leggings projecting from 
a small cavern. He recognized these, because his wile wore red gar 

incuts entirely, even down to her leggings. He saw, also, the project- 
ing legs and feet of his false friend. Then going in the nearest possible 
direction to the summit of the cliff, where he could look down, he could 
Scarcely understand how the couple had succeeded in gaining access 
to so inaccessible a spot, hut called out. • Wife, come up here to the top 
of the rock; I want you.' The wife, seeing that they were discovered, 
replied, ' Husband, is thai you? I am coming up;' and with that she 
climbed up the narrow ledge to where her husband stood. He took 

her by the arm and led her a short distance away from the eil-eof the 
cliff, where he told her to remain and wait for him. Then the young 
warrior cut a forked stick, and sharpening the two prongs with his a\, 
went to the cliff and called to the lover to come up. As soon as the 
man responded by coming out of the cavern, the young warrior thrust 
down the forked stick so that one point passed on each side of his 
neck, and, giving him a hard thrust, threw the mau down over the (dill', 
where his body was dashed to pieces on the rocks below. 

••Then, returning to where his wife stood, the young warrior brought 
her to the edge of the cliff, and while she shrieked with fear he grasped 
her by both arms and, raising her above his head, he cast her out o\ er 
the cliff, where her body went flying down among the rocks beneath. 
The woman fell on her head with such violence that she was forced into 
a rounded mass. 

" Having accomplished his revenue, he returned to his wigwam and 
told the parents of the two dead ones to get the bodies and bury 
t Iii-iii. \lr said that he was determined to punish such faithlessness, 

ami everybody, even the parents of the woman and her lover, said that 

the young warrior hail done what was right. 

••The second daughter of the neighbor, who had been sent to the 
young warrior's wigwam to care- for the deserted child, took such good 




5 

b 



hoffman] MYTH OF THE GREAT FISH 125 

care of the little one tliat it recovered. Then, to make amends for the 
past, the neighbor gave to the young warrior the second daughter as a 
wife to take the place of her faithless sister." 

Ceremonies of 1892 

The annual meeting of the Mita'wit in IS'.)!' was held in June, and was 
called for the purpose of initiating a little girl named Da'tewiata'mo 
("Bumbling Noise"), 8 years of age. She had been selected by her 
father, Wa'naqko"she' (The Little Apex), usually designated ''John 
Smith." The meeting was held in a smaller structure than usual, 2 
miles west of the village. The attendance numbered about. 60 male 
and female shamans. At the northwestern corner of the mita/wikS'- 
mik a canvas tent was built against it so as to afford ready entrance to 
the interior, where the ceremonies were held. Plate XII represents 
a view of this structure, which differed in some respects from those 
already described. During an interval in the ceremonies, some myths 
were obtained from the officiating priests, including Shu'nieu, Mo'pet, 
Shawaq'ka, and Ni'aqtawa'pomi. 

The following version of the encounter between Ma'nabush and the 
Water Monster, Ma'sheno'mak (also given as MiL'shekine'bik), was 
related by Nio'pet. It is more complete than that given by Shu'nieu, 
although that recited by the latter is claimed to be exactly as he had 
been taught it when he was prepared for the degree of the Mita'wit. 

Ma'sheno'mak, the Ureal Fish 

"The people were much distressed about a water monster, or giant 
fish, which frequently caught fishermen, dragging them into the lake 
and there devouring them. So Ma'nabush asked his grandmother to 
hand to him his singing sticks, and told her he was going to allow 
himself to be swallowed that he might be enabled to destroy the mon- 
ster. Ma'nabush then built a small raft and floated out on the lake, 
singing all the while, 'Ma'sheno'mak, come and eat me; you will feel 
good.' Then the monster, Ma'shencVinak, saw that it was Ma'nabush, 
and told his children to swallow him. When one of the young Mii'she- 
no'inak darted forward to swallow Ma'nabush, the latter said, 'I want 
Ma'sheno'mak to swallow me.' This made t\m monster so angry that 
he swallowed Ma'nabiish, who thereupon became unconscious. When 
he recovered, he found himself in company with his brothers; he saw 
the Bear, the Deer, the Porcupine, the Raven, the Pine- squirrel, and 
many others. lie inquired of them how they came to meet with such 
misfortune, and was very sad to find that other kinsmen also were 
lying dead. 

"Then Ma'nabush prepared to sing the war song, during which it is 
customary to state the object of making the attack and the manner in 
which it is to be attempted. lie told his brothers to dance with him, 



126 THE MKN'OIINI INDIANS [bth.anx.U 

and all joined in singing. The Pine-squirrel alone bad a curious voice 
and bopped around rapidly, singing, ■ Sek Bet set-set,' which amused 
the rest, even in their distress. As the dancers passed around the 
interior of the monster it made him reel, and when Ma nabush danced 
pasl bis bearl be thrust bis knife toward it, which caused the monster 
to have aconvulsion. Then Ma'nabfish thrust bis knife three times 

toward the monster's heart, after which he said, 'Ma'sh« 'mat, swim 

toward my wigwam,' and immediately afterward be thrust his knife 
into the beart, which caused the monster's body to quake and roll so 
violently i hat everyone became unconscious. How long they remained 

ill this c lit ion they knew not. hut on returning to consciousness 

Ma'nabfish found everything motionless and silent. He knew then 
thai the monster was dead, and that his body was lying either OD the 
shore or on the bottom of the lake; to make sine, he crawled over the 
bodies of his brothers to a point where he could cut an opening through 
the monster's body. When he had cut a small opening, he saw bright 
daylight, and immediately closed the hole, took his singing sticks, and 

began to Bing: 

■ Ke -sik-in-nfi -min, k. -Hik-in-nA -min.' 

■ I -, ,- the Bkj ! I bm the sky! ' 

"As Ma'nabfish continued to sing his brothers recovered. The Squir- 
rel alone was the one who hopped around singing the words -Sek .sek. 
Bet-set, Bet set, Bet-set.' When the dance was concluded. Ma'nabfish 
cut a large opening in the monster's belly through which they emerged. 

As the survivors were about to separate to go to their respective wig- 

wams, they all complimented the Pine-squirrel on his tine voice, and 

Ma nabfish said to him, • My younger brother, yon also will be happy. 

as you have a good voice.' Thus Ma'nabfish destroyed Ma'shenO'mak." 

The following myth i> sometimes chanted by the mita'wok a- part of 

the ritual, especially that portion which relates to the origin and source 

of the things needed by mankind. At no meeting of the Mita' wit had 

it been rendered: BO on my special desire Nio'pet chanted it for my 
instruction. This was done, however, during a short recess and when 
but a few confidential mita wok were present. The myth is called -The 
Origin of Fire and the Canoe." of which the following words ate a 
translation : 

"Ma niibush. when he was still a youth, once said to his grandmother 
Nbtd'mis, 'Grandmother, it is cold here and we have no tire: let me go 
to get some." N'okn mis endeavored to dissuade him from such a per 
ilous undertaking, but he insisted: so he made a canoe of bark, and, 

once more assuming the form of a rabbit, started eastward acr088 a 
large bodj Of water, where dwelt an old man who had tire. As the 

Babbit approached the island it was still night; bo he went on shore 

and traveled along until he came in Bight of the sacred wigwa f the 

old man. This old man had two daughters, who, when they emerged 
from the sacred wigwam, saw a little Babbit, wet and cold, and care- 



hoffman] the BALL PLAY 127 

fully taking it up they carried it into the sacred wigwam, where they 
set it dowu near the fire to warm. 

"The Babbit was permitted to remain near the fire while the girls 
went about the sacred wigwam to attend to their duties. The Babbit 
then hopped a little nearer the fire to endeavor to grasp a coal, but as 
he moved the earth shook and disturbed the old man, who was slumber- 
ing. The old man said, ' My daughters, what causes this disturbance >: 
The daughters said it was nothing; that they were only trying to dry 
and warm a poor little rabbit which they had found. When the two 
girls were again occupied, the Babbit grasped a stick of burning wood 
and ran with all speed toward the place where he had left his canoe, 
closely pursued by the girls and the old man. The Babbit reached his 
canoe in safety and pushed off, hastening with all speed toward his 
grandmother's home. The velocity of the canoe caused such a current 
of air that the firebrand began to burn fiercely, so by the time he 
reached shore Noko'mis, who had been awaiting the Babbit's return, 
saw that sparks of fire had burned his skin in various places. She 
immediately took the fire from him and then dressed his wounds, after 
which they soon healed. The Thunderers received the fire from Noko'- 
mis, and have had the care of it ever since." 

Notes ox the Ceremonies 

The preceding meeting of the Mita'wit added little to the ritual 
obtained during the preceding years; but some information was gained 
relating to the method sometimes followed in preparing for a future 
meeting. 

When a mita' v feels that he has been unmindful of the injunctions 
and precepts taught through the ritual of the Mita'wit by Ma'nabush, 
he must show regret and pledge future sincerity by giving a ball game 
A game is also sometimes given as an offering to Ki'sha' Ma'nido 
when a member of the family is sick; this offering being equivalent to 
giving to the poor. A feast is later on provided for the meeting of the 
Mita'wit, and this every giver of a ball game is obliged to furnish. The 
following is a translation of remarks on this subject by Waio'skasit : 

"When anyone prepares to have a game of ball, he selects the cap 
tains or leaders of the two sides who are to compete. Each leader then 
appoints his own player, and the ball sticks to be used are deposited at 
the ball ground on the day before the game is to occur. Then each of 
the leaders selects a powerful and influential mitii' v , whose services are 
solicited for taking charge of the safety of the ball sticks, and to pre- 
vent their being charmed or conjured by the opposing mita" 1 '. The 
mita' v is not expected to be present at the ground during- the night, 
because he is supposed to have the power to influence the sticks at any 
distance. 

"Should one mita' v succeed in obtaining such necromantic power over 
the sticks as to carry them away from the ground— that is, to carry 



12S 



THE MKXOMIM INDIANS 



[BTII ANN U 



away the power of tin- sticks — then it is the duty of the opposing mita" 
to follow liim uikI bring them hark. In case the pursuing mita" does 
nut succeed in catching the rival, on account of being outwitted or 
because of baying insufficient power in overcoming him, then the pur- 
suing mita" is killed by his rival's sorcery. It usually happens that 
the pursuer compels the rival to restore the virtue or 

power of the sticks before the day approaches." 

Four innings are played, and usually the presents, 
consisting of pieces of cloth, are divided into tour parts, 
one part being given to the victor of each inning. Some- 
times, however, the presents are renewed until the eud 
of the game. 

The frames from which the presents are suspended are 

near the middle of i lie ground, but oil toward the eastern 
side, the tobacco-tray and other accessories being placed 

on the ground between them and toward the center of 
I he hall ground. The two horizontal parallel poles 
lorming the upper part of the framework are used for 
the calico and blankets: before them, on the ground, 
a (loth is spread, and on this are placed tobacco, pipes, 
and mali lies. lo which all the participants are at lib 

erty to help themselves. 
The ace panying plate mii represents the players 

during a run for the ball. The latter is made of thongs 
of buckskin tightly wrapped and co\ ered with buckskin 
or leather, and measures about 1'J. inches in diameter. 
The sticks are made of hickory or ash. about .'! feet 
long, the wood being shaved thinner and bent into a 
hoop or ring at least 4 inches in diameter. Four or five 

thong8 pass through holes in tlie hoop and cross in the 
center, forming a netted pocket in which the ball may 

rest half hidden (figure 19). 

When the ball is canght, the runner carries the slick 

almost horizontally before him. moving it rapidly from 

side to side and at the same time turning the stick so 

as to keep the ball always in trout and retained by 

the pocket. This constant Bwinging and twisting 

' movement lends to prevent players of the opposing 

side from knocking the ball out or dislodging it by hitting the Btick. 

The manner of preparing for ami playing i he game is like that of the 

Ojibwa of northern Minnesota, which 1 have already described, and of 
Which an abBtract may be presented: 

wt.-r selecting a level piece "t ground, if a regular boll ground <loes not already 

exist, tin goals an- erected about) -third of a mile apart. These consist of two 

upright poles oi saplings about 80 feel high. The lirst players of either -iiie 
gather at the center of the ground. The | rer players arrange themselves around 



hoffman] THE BALL PLAY 129 

their respective goals, while the heaviest in weight scatter across the field between 
the starting point and the goals. 

The ball is tossed into the air iu the center of the field. As soon as it descends it 
is caught with the hall stick by one of the players, when he immediately sets out at 
full speed toward the opposite goal. If too closely pursued, or if intercepted by an 
opponent, he throws the hall in the direction of one of his own side, who takes up 
the race. 

The usual method of depriving a player of the ball is to strike the handle of the 
ball stick so as to dislodge the ball; but this is frequently a difficult matter on 
account of a peculiar horizontal motion of the ball stick maintained by the runner. 
Frequently the ball carrier is disabled by beiug struck across the arm or leg, thus 
compelling his retirement. Severe injuries occur only when playing for high stakes 
or when ill-feeling exists between some of the players. 

Should the ball carrier of one side reach the opposite goal, it is necessary for him 
to throw the ball so that it touches the post. This is always a difficult matter, 
because, even if the ball be well directed, one of the numerous players surrounding 
the post as guards may intercept it and throw it back into the field. In this manner 
a single inning may be continued for au hour or more. The game may come to a close 
at the end of any inning by mutual agreement id' the players, that side winniug the 
greater number of scores beiug declared the victor. 

During the intervals of rest the players approach the place of the 
presents and smoke. The giver of the game also awards to the suc- 
cessful players a part of the presents, the whole quantity being divided 
into four portions, so that equal portions are distributed at each of the 
intervals. 

The players frequently hang to the belt the tail of a deer, an antelope, 
or some other fleet animal, or the wings of swift-flying birds, with the 
idea that through these they are endowed with the swiftness of the 
animal. There are, however, no special preparations preceding a game, 
as feasting or fasting, dancing, etc. — additional evidence that the game 
is not so highly regarded among the Ojibwa tribe. To continue the 
quotation — 

The game played by the Dakota Indians of the upper Missouri was probably 
learned from the Ojibw'a, as these two tribes have been upon amicable terms for 
many years; the ball sticks are identical in construction, and the game is played in 
the same manner. Sometimes, however, the goals at either end of the ground con- 
sist of two heaps of blankets about 20 feet apart, between which the ball is 
passed. 

When the Dakota play a game the village is equally divided iuto sides. A player 
offers as a wager some article of clothing, a robe, or a blanket, when an opponent 
lays down an object of equal value. This parcel is laid aside, and the next two 
deposit their stakes, and so on until all have concluded. The game then begins, two 
of the three innings deciding the issue. 

When the women play against the men, five of the women are matched against one 
of the latter. A mixed game of this kind is very amusing. The fact that among 
the Dakota women are allowed to participate in the game is considered excellent 
evidence that the game is a borrowed one. Among most other tribes women are not 
even allowed to touch a ball stick. 

The Chactas, Chickasaws, and allied tribes of Indian territory frequently perform 
acts of conjuring iu the ball field to invoke the assistanceof their tutelary daimons. 
The games of these Indians arc much more brutal than those of the northern tribes. 

14 ETII 9 



130 THE MKNo.MINT INDIAN- um.lt 

The game sticks are longer, and made of hickory, and blows are frequentlj directed 
wi :i~ to disable a runner.' 

The game of lacrosse originated without doubt among son ae of 

the eastern Aigonquian tribes, possibly in the valley of Saint Lawrence 
river, and from there was carried down anion- the Enron Iroquois, and 
later on into the country of the more southern members of the [roquoian 
linguistic stock, as the Cherokee, eta Westward the game was taken 
by tin- various tribes of the Aigonquian stork, and afterward adopted 
by other tribes, until at this day there is evidence of its influence 

a ag many tribes of diverse stocks. The French name of the game has 

been preserved in the geography of Wisconsin, both in the Prairie de la 
Crosse and in the city of thai name; anil in the history of thai state 
by the ball play conspiracy, made use of bj Pontiac tor the purpose 
of gaining admission to the fort at Michilimackinac to massacre the 
garrison. 

When Mackinaw passed into the possession of the British in 1763, 

the Menoinini. who hail gone to aid the French, returned to their homes 

at < rreen bay, n ith the exception, possibly, of a few who. for the purpose 
of trading, may ha\ e accompanied the French Battlers in their journey 
to Mackinaw to take the oath of allegiance. Some of the Ottawa and 
Ojibwa had espoused the cause of I'ontiac. who was endeavoring to 

surprise the garrison and thus embroil the Indian tribes in difficulties 
■with the English. De Langlade, who had located near the garrison, 
and who had been informed by his Indian allies of the plan, several 
times warned Captain Etherington, the commandant, of the plot, in 
which a game of ball was to figure, the throwing of the ball over the 
picketing being the signal to strike. 'Etherington doubted the truthful- 
ness of the report, believing it to lie nothing but idle rumor, and 
persisted in his belief that no precautions were necessary. 

Francis Parkman* gives the following graphic account of this cele- 
brated game and its results: 

Captain Etherington and Lieutenant Leslie stood near tin- gate, tin' former indulg- 
ing his inveterate English propensity : for. as Henrj informs as, he had promised the 
Ojibwas that he would lift en their side against the Sacs. Indian ohiefs and war- 
riors were also among tin- spectators, intent apparently on watching tin' game, bnt 
wiili thoughts, in fan. tar otherwise employed. 

The plain in front was covered by ball players. The game in which they were 
engaged, called baggattaway bj theOjibwas, is si ill. as it always has been, a favorite 
with many Indian tribes. At either extremity of the ground a tall post was planted, 
marking the stations of the rival parties. Tie- objeol of each was to defend it> own 
post and drive the ball to that of its adversary. Hundreds of lithe and agile figures 
w.re leaping and bounding upon the plain. Each was nearlj naked, his loos,-, black 
hair Bying in the wind, and each hore in his band a bat of a form peculiar to this 
game. At one moment the whole were crowded together, a dense throng of combat- 
ants, all struggling for the ball; at the next thej were scattered again and running 
over the ground like bounds in full cry. Each in his excitement yelled and 



1 American Anthropologist Washington, D. ('.. April, ISM, toI. ni, pp. 1M-186. 
■ Consplimoj ■•! PontUo, Boston, 18U8, vol. i, pp. 'J97-298. 



hoffma.n] BALL GAME CONSPIRACY 131 

shouted at the height of his voice. Rushing aud striking, tripping their adversaries 
or hurling them to the ground, they pursued the animating contest amid the laughter 
and applause of the spectators. Suddenly, from the midst of the multitude, the 
ball soared into the air and, descending in a wide ctyve, fell near the pickets of the 
fort. This was no chance stroke. It was part of a preconcerted stratagem to insure 
the surprise and destruction of the garrison. As if in pursuit of the ball, the p lay- 
ers turned and came rushing, a maddened and tumultuous throng, toward the gate. 
In a moment they had reached it. The amazed English had no time to think or act. 
The shrill cries of the ball players were changed to the ferocious war-whoop. The 
warriors snatched from the squaws the hatchets, which the latter, with this design, 
had concealed beneath their blankets. Some of the Indians assailed the spectators 
without, while others rushed into the fort, and all was carnage and confusion. At 
the outset several strong hands had fastened their grip upon Etherington and Leslie 
and led them away from the scene of massacre towards the woods. Within the area 
of the fort the men were slaughtered without mercy. 

Henry 1 escaped and ran to the house of Langlade, secreting himself 
in the garret. Quoting Henry, Parknian continues: 

This shelter obtained, if shelter I could hope to find it, I was naturally anxious to 
know what might still be passing without. Through an aperture, which afforded 
me a view of the area of the fort, I beheld, in shapes the foulest and most terrible, 
the ferocious triumphs of barbarian conquerors. The dead were scalped and man- 
gled; the dyiug were writhing and shrieking under the unsatiated knife and toma- 
hawk; and from the bodies of some, ripped open, their butchers were drinking the 
blood, scooped up in the hollow of joined hands, and quaffed amid shouts of rage and 
victory. I was shaken not only with horror, but with fear. The sufferings which 
I witnessed I seemed on the point of experiencing. No long time elapsed before, 
every one being destroyed who could be fonnd, there was a general cry of "All is 
finished." 

According to Shu'nien and other prominent mitii'wok, the traditional 
origin of the ball game is as follows: 

Mii'nabush wanted to discover and destroy those of the ana'maqkl'u 
or underground evil ma'nidos, who were instrumental in the death of 
his brother, the Wolf. He therefore instituted the ball game, and asked 
the Thunderers to come and play against the ana'maqkl'u as their 
opponents, after which the game should be the property of the Thun- 
derers. The Kine'u T , Golden-eagle, came in response to this invitation, 
and brought with him the ball. He was accompanied by all the other 
Thunderers, his brothers and younger brothers. Then the ana'maqkl'u 
began to come out of the ground, the first two to appear being the head 
chiefs in the guise of bears— one a powerful silvery white bear, the 
other having a gray coat. These were followed by their brothers and 
younger brothers. 

The place selected by Ma/nabfish for a ball ground was near a large 
sand bar on a great lake not far from where Mackinaw is now located. 
Adjoining the sand bar was a large grove of trees, in the midst of 
which was a glade, smooth and covered with grass. At one end of this 
clearing was a knoll, which was taken possession of by the bear chiefs, 
from which point they could watch the progress of the game. Then the 



1 Parkman, op. cit., pp. 300-.'101. 



132 nn. MENOMIN] INDIAN8 [mnim.u 

ana maqkl u placed themselves on one side of the ball ground, while 
tin- riiunclfiiTs took the other, each of the latter selecting a player 
from among their opponents, as the players always go l>.\ pairs. 

After 1 1 1 » - game was started, Ma'nabtisb approached the grove of 
trees, and. while cautiously following a Btream which led near to the 
knoll, he discovered an [ndian painting himself. While watching the 
process, Ma'nabtisb saw the Indian take clay. Bpread it on his hands, 

and then scratching off s »■ with the finger nails, so thai the remainder 

appeared like parallel stripe--, the hands wen- then slapped upon the 
shoulders, the arms, and the sides of the body. Then Ma'nabtisu said 

to the Indian. " Who are yon and what are you doing!" The Indian 

replied in the Ottawa tongue, •• I am Ket.i kibihot . ami I am dressing 
myself to play ball. !><> you not see they are going to have a great 
time out there on the ball ground .' < 'ome and join the same." •■ No," 

said Ma'nabfish, •■! will not play: I will look on."' ( Keta' kibihot' ill 
the Meiiomini language is Keta kihihit . and signifies "the Striped one." 
His modern name is Xaku'ti, the Sunfish. 

Ma nubush watehed Xaku'ti as he went on the hall field, and -aw 

that he paired himself with (Jna'wanlnk, the Pine-squirrel of the 

Thunderers. Man'abush 1 then continued toward the knoll to see who 
were hi- chief enemies. When he had gone as near as possible without 
being seen, he climbed a large tree, from which he had a good view ot' 
the progress of the game, and on looking at the knoll he saw the two 
Bear chiefs lying tin-re quietly, also watching the ball game. The 
game lasted all day without either side gaining any advantage, and 
when the sun was setting the players returned to their wigwams. 

When night came Ma'iiiibush descended the tree in which he had been 
Sitting, approached the knoll, and stood on a spot between the places 

which had been occupied by the Bear chiefs. lie then said. ••! want 
to be a pine tree, cut oft" half way between the ground and the top, 
with two Btrong branches reaching over the places on which the Bear 
chiefs lie down." Beioga ma oido, he immediately became a tree. When 
the players returned next morning to resume the bull game, the Bear 
chiefs and the other ami'maqkiu said, " This tree was nut standing here 
j i -unlay:" but the Thunderers all replied that it had been there. Then 
a discussion followed, during which the two sets of players retired to 
their respective sides, and the same was postponed for awhile. The 
Bear chiefs concluded that the tree must be Ma'nabtlsh, and they at 
once decided to destroy hill). So they sent lor the drizzly liear to come 
to their assistance, and asked him to climb the tree, tear the bark from 
the trunk, and scratch its throat and face. When the drizzly Bear 
had torn the bark from the trunk and bitten the branches, and had 
scratched the top of the trunk at a point when- the In ad and neck of 
a human being should be. In- gave it up and descended. The Beat 

Chiefs then called up a lister Serpent, which was lying in the brush 

close by, and asked it to bite and Strangle tin- tree. The Serpent 



hofkman] MYSTIC ORIGIN OF HALL GAME 133 

wrapped itself around the trunk and tightened its cods until Ma'nabush 
was almost strangled, although he was able to endure the bites which 
the Serpeut inflicted on his head, neck, and arms. Before Ma'nabush 
became entirely unconscious the Serpent uncoiled and glided down. 
The Bear chiefs then believed that the tree was not Ma'nabush, so they 
lay down near the trunk and caused the game to begin. After a long 
and furious struggle the ball was carried so far from the starting point 
that the Bear chiefs were left entirely alone, when in an instant Ma'na- 
bush drew an arrow from the quiver hanging at his side, shot one into 
the body of the silvery-white Bear chief, and another into the body of 
the gray Bear chief. Then Ma'nabush resumed his human form and ran 
for the sand bar. He had not proceeded far, however, when the defeated 
ana'maqki'u returned, saw what had happened, aud set out in pursuit 
of Ma'nabush. The waters poured out of the ground and followed 
with such speed that Ma'nabush was about being overtaken, when he 
saw Ma'nakwo, the Badger, whom he begged to help secrete him in the 
earth. The Badger took Ma'nabush down into the earth, and as he 
burrowed threw the loose dirt behind him, which retarded the waters. 

The ana'maqki'u could nowhere And Ma'nabush, so they gave up the 
pursuit, aud just as the waters were sinking into the depths of the bur- 
row, Ma'nabush and the Badger returned to the surface. 

When the ana'maqki'u returned to the ball ground, they took up their 
wounded chiefs and carried them home, erecting at a short distance 
from camp a sick lodge, in which the wounded were attended by a 
mita' v or shaman. Fearing that Ma'nabush might return to complete 
his work of destroying the two Bear chief's, the ana'maqki'u began the 
erection of a network of strands of basswood, which was to inclose 
the entire sick lodge. When Ma'nabush came near the camp of the 
ana'maqki'u, he met an old woman carrying a bundle of basswood bark 
upon her back and asked her, "Grandmother, what have you on your 
back »" The old woman replied, "You are Ma'nabush, and wish to kill 
me." "Xo," he replied, "I am not Ma'nabush, for if I were Ma'nabush 
1 should have killed you at once, without asking you a question.*' So, 
the old woman's tears being quieted, she began to relate to Ma'nabush 
all of the troubles which had- befallen the ana'maqki'u, adding, "We 
have built a network of strands of basswood bark around the wigwam 
in which the Bear chiefs are lying sick, so that if Ma'nabush should 
come to kill them he would have to cut his way through it, which would 
cause it to shake, when the ana'maqki'u would discover and kill him. 
We have only a little more of the network to make, when it will be 
complete." The old woman also told Ma'nabush that she herself was 
the meta who attended to the two chiefs, and that no other person was 
permitted to enter the wigwam. 

When Ma'nabush heard all this, he struck the old woman and killed 
her, after which he removed her skin and got into it himself, took the 
bundle of basswood bark on his back, and in this disguise passed unde- 
te, led into the sick lodge. Here he found the two Bear chiefs with the 



134 THE lIENOKOn IHDIAH8 «■•" 

airowshafts still protrnding firoin their bodies. MS nabftsh then took 
hold of the shaft of the arrow protruding from the bodyof the silvery- 
white Bear chief ami. thrusting it deeper into the wound, killed him. 
Then he killed the gray Bear chief in the same way, after which he 
skinned both bodies, dressed the skins, and rolled them into a bundle. 
When Ma nabftsh was ready to depart, he went <>ut of the wigwam 
through the opening left by the old woman, and when he reached the 
extreme outside end of the network he shook it violently to let the 
ana mai|ki u know that lie had been there and had Accomplished the 
destruction of his chief enemies. The ana maqkl u at once pursued 
Ma nabftsh, as did also the waters, which flowed out of the earth at 
many places. Ma nabftsh, fearing to be overtaken, at once ascended 
the highest mountain in view, the waters closely pursuing him. < >n the 
summit he found a gigantic pine tree, to the very top of which he climbed. 
But the waters soon reached him. so hi- called out to the trie to - 
twice its height, which it did: but soon the waters were again at his 
feet, when he again caused the tree to grow twice its original height. 
Yet in time the waters rose to where Ma'nSbftsh was perched, and he 
again caused the tree to grow twice its original height, to which the 
waters gradually made their way. A fourth time Ma'nabush caused 
the tree to -row. and for the fourth time the water rose until it leached 
his armpits. Then Ma nabftsh called to Kisha Ma oido for help, Baying 
that as he had been sent to the earth lie begged for help ajrainst the 
anger of the anamaqkl ft. The Good Mystery caused the waters to sub 
side, and then Ma nabftsh looked around and saw only small animals 
struggling in the water, seeking a foothold which was nowhere visible. 

Presently Ma nabftsh observed the otter, so he called to him saying, 
'■Otter, come to me and be my brother; dive down into the water 
and bring up some earth, that 1 may make a new world." The Otter 
dived down into the water, where lie remained for a long time: but 
when he returned to the surface Ma nabftsh saw him floating with his 
belly uppermost and knew that the Otter was dead. Then Ma nabftsh 
looked around and saw the Beaver swimming upon the surface of the 
water, so he said. "Beaver, come to me and be my brother: dive down 
into the water and bring up some earth, that I may make a new world." 
The Beaver dived down into the water and tried to reach the bottom. 
After a long interval Ma'nabftsh saw him floating upon the surface 
belly uppermost, and then knew that he too had failed to reach the bot- 
tom. Again MS nabftsh looked about to see who could accomplish the 
feat, when he observed the Mink, bo he said. •• Mink, come to me and be 
my brothel : dive down into the water and bring up some earth, that I 
may make a new world." Then the Mink disappeared beneath the 
water, where he remained for a long time, and when he reappeared be 
was floating with his belly uppermost, and Ma nabftsh knew that the 
Mink also had perished. 

Mi nabftsh looked about once more and saw only the Muskrat. when 
he called out and >aid. •• Muskrat. come to me and be my brother: dive 



Hoffman] BA.LL-GAME FOLKLORE 135 

down into the water and bring up some earth, that I may make a new- 
world." The Muskrat immediately complied with the wish of Ma'na- 
bush, and dived down into the water. He remained so long beneath the 
surface that Ma'nabush thought he could not return alive; and when he 
did come to the surface it was with the belly uppermost. Then Ma'na- 
bush took the Muskrat in his hands and found adhering to the fore- 
paws a minute quantity of earth. Then Ma'nabush held the Muskrat 
up, blew on him. and restored him to life; he then rubbed between his 
palms the particle of earth and scattered it broadcast, when the new 
earth was formed and trees appeared. Then Ma'nabush thanked the 
Muskrat and told him his people should always be numerous and have 
enough to eat wherever he should choose to live. 

Then Ma'nabush tumid the Badger, to whom he gave the skin of the 
gray Bear chief, which he wears to tins day; but he retained the skin 
of the silvery-white Bear chief for his own use. 

Then it became necessary for Man'abush to institute the ball game, 
so that his uncles could play it. He therefore called them all together, 
and when he had announced to them his intention, he named Kim- u v . 
the Golden-eagle, the chief of the Oqpe'tawok or Flyers, as leader of one 
side, and Owa'sse, the Bear, as leader of the ana maqki u hawa itokok, 
the underground beings. Kine'u v is in the west, and when he advances 
with the ball the sky darkens and the wind blows. Then Owa'sse tries 
to prevent Kin8'u T from approaching to win the game, and the wind and 
rain may for awhile be held back, but Kine u always wins in the end. 
That is why the Thunderers always win the game even at this day, 
whether it be played for pleasure or to help a sick man. 

The Mita'wok furthermore related various matters concerning the 
bad game, of which the following is a translation: 

When a young man fasts ami dreams of hisma'nido, he always wears 
that ma'nido in the shape of a small effigy or as an amulet. His ma'nido 
helps him to succeed in his undertakings. But if he forgets his 
ma'nido and does not make offerings to him, then he will lose his 
power, and his ma'nido will not assist him. Then the man must give a 
ball game and otter presents to his ma nido. and thus again receive his 
favor. The man thus giving the feast selects the leaders of the two 
sides, which consists respectively of players of the wi'dishi'anun or 
phratry) of which the leaders are members. The leaders are persons 
conspicuous for their endurance aud skill, and for the possession of 
special powers conferred by their ma'nido-. 

When one becomes sick through neglecting his ma'nido. and is unable 
to prepare a ball game, some relation or friend of his wi'dishi'anun 
assumes the responsibility of getting up the game, by w hich the anger 
of the sick man's ma'nido will be appeased and the sufferer again be 
taken under his protection. 

Should a man dream of the Wa'bannna'qsiwok. the Eastern people, 
he will have to prepare a ball game to avert evil or danger. The 
Wa'banunii ijsiwok are dressed in red. both the men and the women; 



136 THE MKN'oMINI INDIAN- [wh.aw.II 

therefore ili«' playerB constituting the side named to assist the organ- 
izer wear something red about the person — a piece of red ribbon, a red 
feather, n something else of that color. The ball must be colored red 
on the •eastern" half and yellow on the ''western" half in order to 
conform with these symbolic requirements. 

II a woman dreams thai she sees the W'a banuna'qsiwok. she also IS 

obliged to prepare a game as an offering to appease the evil ma'nidoa 
that are favorable to those people. Tin- woman must dress in red. and 
perhaps all those on her side will do the same: perhaps they will wear 

onlj some red ribbons or pieces of cloth to denote their side. Hut in 
any game, those who are members of the wi'diBhi'anon of which the 
Kin.- u v is leader, the ana maqkl'o will always win. because the ma'nidoa 
first won when Ma'nabiish instituted the game. 

When the ball game is played for amusement, or as a aimple test of 
physical endurance and skill, some of the players are sometimes enabled 

to procure from the init;i' v a medicine called psha kiwis, which is made 
by boiling certain plants and loots. The decoction is then rubbed 
all over the legs up to the knees, and soinet imes even to the thighs. 
Tie- players also rub charcoal or charred wood on their lc^s to 
Strengthen them. A player who does this is considered certain to win 
in such games, because when an opponent approaches, the medicine 
will take away his strength and he may tall down. If a player, not 
prepared by having used suitable medicine, gets the ball and runs 

toward the goal, then an adversary whose legs have been rubbed with 
medicine has only to run after him and step on one of his footprints 
when the ball carrier will become weak and may be overtaken. 
The leader of a party of players generally goes to the ball ground 

just before the game begins and prays to his ma nido for aid. Then 
he often finds success and assistance; for example, when throwing the 
ball straight up in the air. he Bays to his ma'iiido. as it is ll\ rag upward. 
"Take the ball toward my side:" and as the ball turns to descend it 
goes in the direction desired. 

I 'I Rl MONI1 - "l 1 - 

The last annual meeting of the Mil ;i wit was held in August. L893. 
It was called at that time in compliance with my request, the shamans 
having previously informed me that 1 had authority to ask for a meet- 
ing by virtue of my previous admission. The candidate was a little 

girl. I years of age. She was admitted to membership for two reasons, 
as will hereafter be set forth. 
The promoter of the ceremonies was i'kwine'mi Mo'aihat, and the 

mitii wiko'mik was erected 3 miles southwest of Keshena. amidsl the 
[lines and oaks of an open grove, near an Indian farm. The structure 
was -mailer than usual, measuring only about 65 feet in length, with 

the usual width of 20 feel and an interior height of 7 or 7J feet. 

The chief initn'wok of the tirst or leading ipiartette, consisted of 
Shu'iiien. Nio'pet, Mo'sihat, and Ni acpawa poini. although the last 



Hoffman] CANDIDATES FOR THE MITA'wiT 137 

mentioned did not arrive in time for tlie beginning, his place being filled 
ad interim by another man. 

The ceremonies were in nowise different from those of the preceding 
years, with the exception that some of the chants heard during the 
afternoon of the last day consisted of but a few words, although the 
music was repeated again and again, until the monotony of the utter- 
ances and drumming became absolutely painful. This was caused by 
the desire to prolong the ceremonies so far as possible, in the hope of 
impressing some of the visiting Indians who were known to be ojiposed 
to the Mita'wit, being members of the Dreamers' society, hereafter to be 
more fully described. One of the attending mitii'wok was a girl but 4 
years of age, almost loaded down with elaborate beadwork, consisting of 
necklaces, medicine bags, and other ornaments. A singular fact con- 
nected with this little mitii'kwe, or female mita /T , was that the mother, a 
mixed blood, was a staunch church member, and yet sat outside (he 
lnitii'wikiVinik, eagerly watching her child as the latter went through 
her part of the walks and dances. 

It has been stated that, apart from admitting into the society a 
candidate to fill a vacancy caused by death, some obtain membership 
by virtue of having been brought into the mita'wiko'mik for treatment, 
after all other means appear to have failed. A sick person may not be 
able to undergo any part of the ceremony himself, but for that purpose 
a mita' T friend is delegated to act for the patient, the latter receiving 
the benefit of new life by proxy, as it were. The candidate or patient, 
should he recover, will subsequently be deemed a full-fledged member, 
and may, if he so desire, be regularly initiated at some future time. 

It has been mentioned in connection with the ball game that when a 
mita' T feels that he has neglected his duties to his ma'nido, or tutelary 
deity, his "heart feels sick;" and for the purpose of treating his heart 
as another patient, he brings forward as a candidate for initiation some 
one whom he may wish to honor by admission into the society, as well 
as to fulfill his obligations to his ma'nido and to Mii'nabush. In this 
wise the candidate enacts, for the giver of the ceremony, the part of a 
delegated mit;i' v , as in the case of a sick person. In this manner the 
little girl candidate produced by Mo'sihat acted for him, as he himself 
had a "sick heart,'* and was unable personally to go through the neces- 
sary procedure demanded by the ritual. The little girl was presented 
for initiation, first, to enact the part of a mit;i' T , as Mo'sihat believed 
himself to be not in a proper mood or condition to do so, and second, he 
thus gave a favored relation the advantage of receiving the coveted 
honor of membership in the Mita'wit. 

Sri'PLElIENTARY NOTE ON THE CEREMONIES 

The Mita'wit of the Menomini appears to receive less attention each 
year, the reasons being attributable to a variety of causes, chief among 
which are (1) the fact that many of the Indians are adopting the Chris- 
tian religion, as they begin to perceive the improved condition of those 



138 THE MKNOMINT INDIANS [KIU.Am.U 

who have done bo; (2) because many of the yonnger men are attending 

bcI 1. and begin to observe the futility and oselessness of the various 

dances; and (3) the old men and women mita'wok arc slowly dying oil'. 
which makes it difficult to find candidates to nil their places. It is 
evident, therefore, that the life of the society is a question of only a 
few years more, and that the ceremonials of the Mita'wit, as well as 
the exhibition of alleged powers, and tin- dances of the several class* - 
of shamans, will ere long lie a matter of tradition only. 

TSHI'SAQEA, OB XI GKJLEB8 

The greatest powers were always believed to be possessed by the 
tshi'saqka, though, on account of their greater number, the mita'wok 
have been treated first. 

The tshi'saqka, or juggler, class of shamans is limited, in the .Mcno- 
mini tribe, to very lew individuals, probably not more than half a dozen 
professing the powers usually attributed to them. The jugglers were 
earlj mentioned by the .lesnits as being their greatest opponents in 
Christianizing the Indians; and as early as 1632 the Nipissing Indians 
of Canada had been designated as the nation of sorcerers. The Span- 
iards met with similar opposition when attempting to Christianize the 
Mexicans; and Father .lose de Acosta's description of one class of 
their sorcerers corresponds very closely to the accounts of pretensions 

of some of the Algonqnian jugglers. He says: 

There were an infinite number of these witches, divines, enohanters, and other 
false prophets. There remaines yet at this day of this infection, althogh they be 
aecret, not daring publikely to exercise their sacrileges, divelish ceremonies, ami 
superstitions, lint their abuses and wickednes arc discovered more at large ami 
particularly in tin- confessions made by tin Prelates of lVrii. 

There is a kinde of Borcerers a ngst the Indians allowed by the Rings Sheas, 

which are, as it were, Booth-saiers, they take vpon them what forme and figure they 
please. Hying f urn* through the aire in a short time, beholding all that was dona 
They talke with the Divell, who answereth them in certaine stones or other things 
which they reverence much. They serve as coniurers, to tell what hath passed in 

th'' farthest partes, before anj newes can w As it hath chanced since the 

Spaniardes arrived there, that in the distance of two or three hundred leagues, they 
have knowne the mutinies, battailes, rebellions, ami deaths, both of tyrants, and 
those of the King's partie, and of private men, the which have beene knowne the 

same daj they Chanced, or the day after, a thing impossible by the course of nature. 
To WOrke this divination, they shut themselves into a house, ami became drunk 
vntil they lost their Benoes, a day alter they answered to that which was demanded. . 

Some affirme they vse certaine vnctions. The Indians say that the old women do 
commonly vse this office of witchcraft, ami specially those of ae Province, which 
they call Coaillo, and of another towue called Mam hay. and of the Province of 
Buarochiri. They likewise shew what is become of things stolne and lost. There. 
are of these kindes of Sorcerers in all partes, to whom commonly doe come the 
Anaconas, and chinas, which serve the Spaniardes, ami when they have lost any 
thing of their masters, or when the\ desire to know the suocesse of things past or 
to come, as when they goe to t be Spaniardes < ■ i 1 1 i •• -~ for their private affaires, or for 
pnbllke, they demaund if their voyage shall be prosperous, if they shall be 
sicke, if they shall die, or return sate, if they shall obtains that which they pretend: 



Hoffman] CHARLEVOIX ON JUGGLERY 139 

and the witches or coninrers answer, yea, or no, having first spoken with the Divell 
in an obscure place: so as these Anaconas do well heare the sound of the voyce, but 
they see not to whom these coninrers speake, neither do they vnderstand what they 

say.' 

Jugglers were common in perhaps all of the Algonquian tribes, 
and indeed we have evidence of jugglery also among the Iroquois, for 
Charlevoix 2 says of the Hurons, whom he visited iu 1635, that the jug- 
glers had informed the Indians that the religion of the French was not 
applicable to them, and that they, furthermore, had a religion of their 
own. On account of this antagonism the missionary fathers were fre- 
quently compelled to perform their priestly offices in secret. 

The Indians of Acadia are said to have had their jugglers, termed 
autmoins, and Charlevoix 3 says of them — 

A sick person often takes it into his head that his disease is owing to witchcraft, 
in which case their whole attention is employed in discovering it, which is the jug- 
gler's province. This personage begins with causing himself to he sweated, and 
after he has quite fatigued himself with shouting, beating himself, and invoking his 
genius, the first out-of-the-way thing that comes into his head, is that to which he 
attributes the cause of the disease. There are some who, before they enter the stove 
take a draft of a composition very proper, they say, for disposing them to receive 
the divine impulse, and they pretend that the advent of the spirit is made manifest 
by a rushing wind, which suddenly rises; or by a bellowing heard under the ground; 
or by the agitation and shaking of the stove. Then, full of his pretended divinity, 
and more like a person possessed by the devil than one inspired of Heaven, he pro- 
nounces iu a positive tone of voice on the state of the patient, and sometimes guesses 
tolerably just. 

The "stove" mentioned in the above quotation is the conical structure 
usually designated as the jugglery, a description of which will hereafter 
be given. "These autmoins," continues Charlevoix, "had much more 
authority than the other jugglers, although they were not possessed of 
greater ability, nor were they less impostors." 

It appears from this remark that the class of shamans, known amoug 
the western Algonquian tribes as the mita' v , or inide', was also repre- 
sented among the eastern Indians of that stock, although the several 
classes are usually described under the designation of juggler or 
sorcerer. 

Baron Lahoutan, who was lord-lieutenant of the French colony at 
Placentia, in Newfoundland, and who visited the Algonquian tribes of 

■Acosta, Natural and Moral History of the Indies; in Hakluyt Society publications, red. 01. pp.367- 
368, London, 18S0 (from the English translation, edition of Ed. Griniston, 1604). 

Ilistoire et description generate de la Nouvelle France, tome i, p. 295 et seq., Paris, 174-1. " Ces 
Charlatans, qui craignoicnt de perdre la consideration, ou les mettoit I'oxereice de leur art, si les Mis- 
sionuaircs s'accreditoient dansle Pays, entreprirent de les rendre odieux imeprisables, & ils n'enrent 
pas dans ces commencemeus heancoup de peine a y renssir: non-seulement parce qu'ils avoient a faire 
;i nne Nation excessivement superstitieuse & oiubrageuse, mais encore parce que plusienrs s'etoient 
de.ja mis dans la tete, que la Eeligion des Francois ne leur convenoit point, & quelle leur seroit nieme 
funeste, si elle s'etablissoit parmi eux. 

"Les Jongleurs vinrent done aisement a bout de rendre suspectea t.mtes les demarches des Pftres, 
& surtout leurs Prieres, qu'ils falsoient regarder comme des malefiees; en Borte quo ces Sellgienx 
etoient obliges de se cacher pour reciter leur Office, & pour s'acquitter des autres Eiercices de devo- 
tion." 

"Journal of a Voyage to North America, vol. ii, p. 177, London, 1701. 



140 TIIK MENOMINI INDIAN- [wnLAm.U 

the northwest in the latter part of the seventeenth century, speaks of 
t lit- treatment of the sick by the natives, and with reference to the 

shaman sa\ b: 

A Jongleur is a sort of Physician, or rather a Quack, who being onoe ™nl of some 
dangerous Distemper, has the Presumption and Folly in fane; that be is immortal, 

and possessed of the Power of curing all Diseases, bj speaking to the G land Evil 

Spirits. Now though every Bod] rallies upon these fellows when they are absent, 
and looks upon 'em as Cools that have lost their Senses bj Bome violenl Distemper, 
yel they allow 'em to \ i-i t the sick; whether it be to divert 'cm with their Idle 
st orios. or io have an i ipportunitj of seeing them rave, skip abont, ory, hold, ami 
make Grimaces ami Wry Faces, as if thej were posseas'd. When all tin- Bustle is 
over, they demand a Feast of a Stag ami some large Trouts for tin- Company, who 
are thus regal' d at once with Diversion and Good Cheer. 

When tin- Quaok conns to i isit the Patient, he examines him very carefully; If 

the I vil Spirit be here, saj s he. 101 shall quickly dislodge him. This said, he withdraws 
by himself to a little Tent made on purpose, where he dames ami sink's bjouling 
like an Owl; (which "ives the Jesuits Occasion 1 isay. That the Devil converses with 

'1 m. After he has made an end of bhisQnaoh Jargon, In' e s and nil is the Patient 

in - ■ part of his Body, ami pulling some little Bones out of his Month, acquaints 

the Patient, That these very Bones tame out of his Body ; that he ought to pluck up a 
good heart, in regard Unit his Distemper is but « Trifle; and in fine, that in order in accel- 
erate tin' dm', 'twill in- convenient in send his own ,110/ his Relations Slaves in shoot Elks, 
Deer, .1 < ., in the < ml they may all eat of thai sort of Meat, upon which ins 1 m-c does «6«o- 
Inii hi depi nil. 

Commonly these Quacks bring 'em some Juices of Plants, which arc a sort of 
Purges, and are called Maskikik. Hut the Patients choose to keep them by 'em 
rather than to drink them ; for think all Purgatives inflame the Mass of the Blood, 
and weaken the Veins and Arteries by their violent Shod s. 

Iii bis reference to the Indians (Ojibwaf) in the vicinity of Port Nel- 
son, on Hudson hay, M. de Bacqneville de la Potherie 1 remarks: 

lis lei'oiinoissent conn es aucicns lierct ii| lies 1111 I. on & nil niauvais esprit, lis 

appellent le premier le Quichemanilou. ('est le Dien de prosperity. C'est celui dont 
ils imaginent recevoir tous lea seconrs de la vie. qui preside dans tons lee effete 
henreux de ]a nature, l.e Matchimanitou an oontraire est le I lieu fatal, lis I'adorent 
plus par crainte que par amour. . . . 

•• Faire fumer le Boleil ue Be prat ique guere qne dans dee occasions de grande con- 
sequence, A pour ('•• qui regards lenr onlte ordinaire ils s'adreesent a lenr ttanitou, 
qui est proprement lenr Dien tntelaire. Ce tfanitou est quelqnefois on ongle de 
castor, le limit de laconic d'un pied d.- Caribou, une petite peau d'hermine. .1 en \ is 
Lichee derriere le dos d'un Esquimau Lorsqne nous etions dans le de'troit qu'il 
nc \oiiiiit jamais me doniier, quoiqu'il me traits generalement tons 1. dont il 

• ti.it \etii. 1111 morccau de dents lie vache marine, de nageoite de loup niarin. ,V la 

pinpait recoivent des Jongleurs ce tfanitou qn'ils portent toujours avec eni. 

l.e dellliill parOl t s'. tie empale lie l'l-Split lie .IS infollllllo/ i|lli Volllalll seavoir 

revencment de quelqnes affaires, s'adressent a lenrs Jonglenrs, qui aont, si je peux 

servir de ce terme, des Son iers. I. a Jonglerie Be But differemment. Bile se fait de 
cette maniere parmi pluparl des Saavagesqni viennent (aire le traite. Le Jongleur 
fait une cabane en mini, faite de perches extrememenl enforceee dans la terre, en- 
tour, e de peaux de Caribou on d'antres animaux, avec one ouverture en bant 
large pour passer un homme, Le Jongleur qui b'j renferme tout seul, chante, pie me, 



I New - :. ;|. V . .1 . ii, |.|.. |7. |S. I .. Hill. '11 , 1703. 

'ili.-'tiiire ilc r.\iiieii'|iii' .sipl. ill rimi. il.\ vol. i.. p. 1-1 el Mq., Paris, 17.'»3. 



hoppmak] EARLY WRITERS ON JUGGLERY 141 

s'agite, se tourmente, fait ties invocations & des imprecations, a peu pres comine la 
Sibille ilont parle Virgile, qui ponssee de l'esprit d'Apollon rendoil aes Oracles aveo 
cetti- memo fureur, 

At riiniii nondum patienB, immanis in antro, 

Bacchatur vates, magnnm si pectore possit, 

Excusaisse Demn : tanto magis ille fatigat, 

Os rahidum ? fera corda domans, fingit <in<- premendo. — Vir. 7, >■, v. 77. 

II f" : >it an Matchimanitou les demandes qu'i] souhaite. Celui-ci voulant donner 
reponse, I'on entend tout a coup mi bruit sourd comma une roche qui touibe, & toutes 
ces perches sont agitees avec uue violence si Biirprenante, qui l'on croiroit que tout 
est ren verse. Le Jongleur reyoitainsil'oracle : & cette confianee qu'ils out aux veritez 
(]u'il ]>rouonce souvent, sont autant d'obstacles a toutee que Ton pent leur reprocher 
sur la fausse erreur oil ils sont: aussi se donnent ils de garde, qu'aucun Francois 
n'entre dans l'endroit oi) se fait la Jonglerie. 

Hennepin ' speaks of the religion and sorcerers of the tribes of the 
Saint Lawrence and those living about the great lakes, as follows: 

We have been all too sadly convinced, that almost all the Salvages iu general have 
no notion of a God, and that they are not able to comprehend, the most ordinary 
Arguments on that Subject; others will have a Spirit that commands, say they, in t he 
Air. Some among 'em look upon the Skie as a kind of Divinity; others as an Otkon 
or Manitou, cither Good or Evil. 

These People admit of some sort of Genius iu all things; they all believe then- is 
a Master of Life, as they call him, but hereof they made various applications ; some 
of them have a lean Raven, which they carry always aloug with them, and which 
they say is the Master of their Life; others have an Owl. and some again a Bone, a 
Sea-Shell, or some such thing. 

There is no Nation among 'em which has not a sort of Juglers or Conjuerers. which 
some look upon to be Wizards, but in my Opinion then' is no Great reason to believe 
'em such, or to think that their Practice favours any thing of a Communication with 
the Devil. 

These Impostors cause themselves to be reverenced as Prophets which fore-tell 
Futurity. They will needs belook'd upon to have an unlimited Power. They boast 
of being able to make it Wet or Dry; to cause a Calm or a Storm; to render Land 
Fruitful or Barren; and, iu a Word, to make Hunters Fortunate or Unfortunate. 
They also pretend to Pbysick, and to apply Medicines, but which are such, for the 
most part as having little Virtue at all in 'em, especially to Cure that Distemper 
which they pretend to. 

It is impossible to imagine, the horrible Howlings and strange Contortions that 
those Jugglers make of their Bodies, when they are disposing themselves to Conjure, 
or raise their Enchantments. 

Carver gives a description of a Killistino, or Cree, juggler's perform- 
ance, which will further illustrate the method of procedure as followed 
by this division of the Algonquian peoples. The narrator had been 
expecting the arrival of the traders, as provisions were getting very 
low, and, while in a state of anxiety, the "chief priest" of the tribe 
said he would endeavor to obtain a conference with the Great Spirit, 
and thus ascertain when the traders would come. Carver 2 says: 

I paid little attention to this declaration, supposing that it would be productive 
of some juggling trick, just sufficiently covered to deceive the ignorant Indians. 

1 A continuation of the New I Hscovery, etc., p. 59 et se<j., London, 1689. 

'Travels through the interior of North America iu the years 1700, 1707, anil 170s, p. 123 et seq., 
London, 1778. 



142 THE MEN0MIN1 INDIANS [ethann.u 

But the king of that tribe, telling me that this was ohiefly nndertaken by the priest 
to alleviate mj anzietj . and .-it the same time to convince me how much interest he 
hail with the Great Spirit, I thonghl it necessary to restrain my animadversions on 
hi- design. 

The following evening was fixnl upon for this spiritual conference. When every- 
thing had been properlj prepared, the king oametomeand led me to a capacious 
tent, the covering of whiob was drawn up, so as to render what was transacting 

within visible to those who si 1 without, We found the tent Burronnded by a 

great number of the Indians, but we readily gained admission, and seated ourselves 

on skins laid 00 the ground for that purpose. 

In the centre I observed that there was a plaoe of an oblong shape, which was 
composed of stakes stuck in the ground, with intervals between, so as to form a 
kind of • best or coffin, large enough to contain the body of a man. These wen- of 

a middle size, and placed at BUCh a distance from each other that whatever lay 

within them was readily to be discerned. . . . In a few minutes the priest entered, 
when, an amazingly large elk's skin being spread on the ground. just at my feet, he 

laid himself down upon it, alter having stripped himself of every garment except that 

which he wore olose aboul his middle. Being now prostrate on bis back, he first 
laid hold of i side of the skin and folded it over him, and then the other, leai ing 

only his head uncovered. This was no sooner done than two of the young men w ho 

stood by took about 10 yards of strong cord, made also of an elk's hide, ami rolled it 

tight round his body, so that he "as completely swathed within the skin. Being 
thus bound up like an Egyptian mummy, one took him by the heels and the other by 
Ml and lifted him over the pales into the i lie Insure. I could now a No discern 
him a- plain as 1 had hitherto done, and I took care not to turn my eyes a moment 
from the object before me, that I might the more readily detect the artifice, for 
such 1 doubted not but that it would turn out to be. 

The priest had not lain in this situation more than a ff\v seconds when he began 
to mutter. This be continued to do for some time, and then by degrees grew louder 
and louder till at length he spoke articulately : however, what he uttered was in 9UI lb 
a mixed jargon of the Chippcway. Ottawaw, and Killistinoe languages that I could 
understand but very little of it. Having continued in this tone for a considerable 

while, he. at last exerted his voice to its utmost pitch, sometimes raving and some- 
times praying, till he had worked himself into such an agitation that he foamed 
at his mouth. 

After having remained near three-quarters of an hour in the plaee, and continued 
his vociferation with unabated vigor, he seemed quite exhausted, and remained 
speechless. But in an instant he sprung upon his feet, notwithstanding at the time 
he was put in, it appeared impossible for him to move either his legs or arms, and 

shaking off his covering, as quick as if the hands with which it had been bound \\ ere 
burned asunder, he began to address those who Stood around in a tiriu and audible 
voice. "My brothers," said he. "the Great Spirit has deigned to hold a talk with 
hi- servant at my earnest request. He has not, indeed, told me when the persons we 

expect will be here, but to-morrow, s i after the sun has reached his highest point 

in tlie heavens, a canoe will arrive, and the people in that will inform us when the 
traders w ill come." Having said this, he stepped out of the inclosnre, and after ho 
had put on his robes, dismissed the assembly. I own 1 was greath astonished at 
what I had seen, but, as I observed that every eye in the company was fixed on me 

with a view to discover my sentiments, 1 carefully concealed every emotion. 

The next day the sun shone bright, and long before noon all the Indians were 
gathered together on the eminence that overlooked the lake. The old king came I" 
me and asked me whether I had so much confidence in what the priest had foretold 
as to join his people on tin- hill and wait for the completion of it. 1 told him that 
I was at a loss what opinion In form of the prediction, hut that I would readily attend 
him. On this, we walked together to the place where the others were assembled. 



hcffman] CARVER ON JUGGLERY 143 

Every eye was again fixed by turns on me and on the lake; when, just as the sun 
had reached his zenith, agreeable to what the priest had foretold, a cauoe came 
round a point of land about a league distant. The Indians no sooner beheld itthan 
they sent up an universal shout, and by their looks seemed to triumph in the interest 
their priest thus evidently had with the Great Spirit. 

In less than an hour the canoe reached the shore, when I attended the king and 
chief's to receive those who were on board. . . . The king inquired of them 
whether they had seen anything of the traders? The men replied that they had 
parted from them a few days before, and that they proposed being here the sec- 
ond day from the present. They accordingly arrived at that time, greatly to our 
satisfaction. . . 

This story I acknowledge appears to carry with it marks of great credulity in 
the relator. lint no one is less tinctured with that weakness than myself. The cir- 
cumstances of it I owu are of a very extraordinary nature; however, as I can "vouch 
for their being free from either exaggeration or misrepresentation, being myself a 
cool and dispassionate observer of them all, I thought it necessary to give them to 
the public, . . . but leaving them to draw from it what conclusions they please. 

Thus it will be observed that the juggler, after having been carefully 
wrapped aud tied, was placed within his tshi'saqkan or jugglery, which 
in Carver's description is likened to a chest or a coffin. The juggler, at 
this day, enters his jugglery alone and unassisted, although it is 
reported that some of the Ojibwa performers will permit themselves to 
be securely tied, placed within the jugglery, and a moment later be at 
liberty aud the cords at some other locality. Further information in 
regard to this subject, as relating to the Ojibwa, has already been pre- 
sented in a paper entitled "The Mide'wiwin or Grand Medicine society 
of the Ojibwa," published in the seventh annual report of the Bureau 
of Ethnology. 

The power of prophecy and prevision is claimed by the juggler, aud 
the citation of an instance of this, from the work of Peter Jones, 1 may 
not be without interest. The author mentioned was a Protestant Epis- 
copal clergyman and a member of the Misasauga tribe of the Ojibwa 
nation, of Canada. He thus remarks: 

I have sometimes been inclined to think that, if witchcraft still exists in the world, 
it is to be found among the aborigines of America. They seem to possess a power 
which, it would appear, may be fairly imputed to the agency of an evil spirit. 

The conjurers not only pretend to have the powers already specified, but they pro- 
fess also to have the gift of foretelling future events. The following curious account 
on this subject I received from a respectable gentleman who had spent most of his 
life in the Indian country, and who is therefore well acquainted with their character 
and pretensions. He is now one of the Government Indian agents in Upper Canada. 

The following account is then given by this author: 

In the year 1804, wintering with the Winnebagoes on the Rock river, I had occasion 
to send three of my men to another wintering house for some flour which I had left 
there in the fall, on my way up the river. The distance being about one and a half 
days' journey from where I lived, they were expected to return in about three days. 
On the sixth day after their absence, I was about sending in quest of them, when 
some Indians, arriving from the spot, said that they had seen nothing of them. I 
could now use no means to aseertaiu where they were. The plains were extensive, 

1 Hist, of tho Ojebway Indians, p. 147 et seq., London, [1843 (J. 



144 THE ICENOKDn IHD1 |ith.a».h 

.iis numerous, and the tracks they had made were the next moment c 
by the drift snow. Patienee was myonrj and at 'eugth I gave them u]> 

fori 

On the fourteenth night after their departni • ral India 'iking 

their pipes, ami tellin- I their war parties, hunting, etc, an old fellow, who 

une in. My interpreter, ■ l anailian named Felix, pressed me, 
had frequently done before, to employ tin* conjurer, a* he could inform me 
about the men in question. The dread of being laughed at had hitherto pre' 
my acceding to his importunities; but now, excited by curiosity, I gave the old man 
a quarter-pound ■ and two yards of ribbon, telling him that if he gave me 

a true account of them. I would, when I ascertained the fact, give him a hot 
nun. . . . The old fellow withdrew, and the other Indians retired to their 1 
r minutes after. I heard Wahu gin a lamentabli 

! ;o such a degree that I really thought he would have injured himself. 
The whole forest appeared to be in agitation, a* if the trees -were knocking against 
each other, then all would he . silent . ds; again the old fellow would 

scream and yell as if he were in great distress. A chill seised me and my hail 
on end: the interpreter and 1 stared at each other without power to expn 
feelings. 

The narrative state* that finally everything became quiet, and the 
next morning the Indian was sent for, for an explanation. 

"I went." said he. "to smoke the pipe with your men la*t ni^ht. and found them 
cooking some elk meat which they got from an Ottawa Indian. < >n leaving this place 
they took the wrong road on the top of the hill: they traveled hard on and did not 
know for two days that they were lost, When they discovered their situation they 
were much alarmed, and. having nothing more to eat. were afraid they would starve 
to death. They walked on without knowing which way they were going until the 
seventh day. when they were met near the Illinois river l>y the Ottawa before 
named, who was out hunting'. Ha took theni to his lodge, ted them well, and wanted 
to detain them some days until they had recovered their strength : hut they would 
not *tay. He then gave them some elk meat for their journey home, and sent his son 
to put them into the right road. They will go to Lagotheoes lor the flour you sent 
them, and will he at home in three days." I then asked him what kind of place they 
• ncamped in when he was there. He said ''they had made a shelter by the 
side of a large oak tree that had been torn up by the roots, ami which hid fallen 
with the head towards the rising sun." 

All this I noted down, and from the circumstantial manner in which he related 
every particular — though he could not possibly have had any personal communica- 
tion with or from them by any other Indians — I began to hope my men were safe anil 
that I should again see them. 

Suffice it to say that mi the appointed day the men returned, and, 
upon being asked t<> give an account of their experience, they told 
exactly what the Indian had before stated, not omitting the tree or any 
other circumstance. 

In an account of the life and customs of the Indians of Canada in 
found in the archives of France by the Honorable Let 
while minister to that country, the narrator *ay*: 

They perform a thousand tricks of magi'-, pretending they can hring hack dead 
animals to life, cause an otter to run across the lodge, or a hear to walk in there. 

'Caaa MS., translated by Charl. » TTTllttUitlJ . iu <'ull. llisl. Soc...i :..r 1856, vol. iii. pp. 

145, H« iaw. 



Hoffman] MAURAULT OX ABXAKI JUGGLERY 145 

They do this by means of young girls and noises that are apparently under ground. 
With an arrow they pretend to stab the naked body of a man. To show the blood 
flowing, they lay upon the supposed wound, very adroitly, the juice of a red root. 
The arrow has its stem so made that when it strikes the body, instead of entering it, 
it slides within itself. The pretended wound is rubbed with a salve composed of 
roots, and by this means the injured man is cured upon the snot. This is done to 
prove the virtue of their medicines. They cure gun-shot wounds in the same way, 
before the whole tribe. But, in truth, the ball is made of earth, rubbed over with 
lead, which they break in pieces in the barrel of the piece as it is driven down. 

The locality referred to appears to be near Mackinaw, and may refer 
either to the Ojibwa or to the Ottawa Indians. 
The Abb6 J. A. Manrault, 1 says regarding the subject: 

La jonglerie etait en grande veneration chez ces sauvages, et les jongleurs jouis- 
saient d'une tr.-s-grande influence aupres d'enx. Ces panvres gens, extrenieinent 
superstitious, avaieut une telle confiance aux sortileges de ces imposteurs qu'ils se 
soumettaient aveuglement a toutes leurs ordonnances, les considerant comme venant 
de l'autre monde. Les jongleurs, suivant eux. evoquaient les Esprits du Mai, qu'ils 
appelaient "Mada6dos," avaient le ponvoir de les vaincre, prddisaient le beau temps 
et le mauvais temps, l'heureuse ou la mauvaise fortune dans la chasse, les accidents 
qui devaient arriver daus un voyage, le resultat d'uue expedition contre l'ennemi.et 
mille autres choses. Les sauvages avait une telle confiance aux sentences des jon- 
gleurs qu'ils n'entreprenaient jamais une chose de quelqu'importauce sans les 
consulter. 

Chaquesauvagereeevait d'eux certains objets, qui .taient appeles •' Madaodos." 
Ces objets etaient des petites pierres, ou des os, ou des morceaux de certains bois, ou 
autres choses semblables. Les sauvages conservaient ces objets dans des sacs, et les 
consideraient comme un grand preservatif contre les attaques des Esprits du Mai. 
Plusieurs conservaient un grand nombre de ces " MadaAdos." 

La jonglerie solennelle elait une chose qui inspirait de l'horreur. Elle se faisait 
dans les circonstances importantes comme a la veille dune guerre, pour en connaitre 
d'avance le resultat. Voici comment se faisait cette jonglerie. Le jongleur s'enfer- 
mait seul dans une petite cabane, faite ordinairement d'ecorces de boolean. Alors, 
ilevoquait hautement l'Esprit du Mai. II passait quelque fois plusieurs henres dans 
cette cabane a se d.-battre et a crier comme un demon. Les sauvages se tenaienta 
nne certaine distance de la loge aux sortileges, attendant avec une grande anxie^e) 
la prophetie favorable ou deTavorable. Lorsque le jongleur en etait rendu a un tel 
etat depuisemeut qu'il ne ponvait plus crier, il sortait de sa loge, le corps tout ruis- 
selant de sueurs, et aunon^ait le resultat de son sortilege. Sa parole etait alors recue 
comme venant du ciel. 

Les jongleurs soignaient les malades, predisaient leur gueTison ou leur mort. evo- 
(liiaientet chassaient les "Madaodos," qui les tourmentaient et lesfaisaient souft'rir. 
Lorsqu'un jongleur etait appele aupres d'un malade, il declarait ordinairement de 
suite qu'un "Madaddo" voulaitfaire mourirce malade. II sortait alors du wiguam, 
faisant mine d'aller a la recherche de cet Esprit; puis revenait bientot, et annoncait 
qu'il etait cache sous terre, a un endroit qu'il indiquait, mais qu'il saurait bien Ten 
arracher et le detuire. Voici ce qu'il faisait alors. II enfoneait profondement dans 
le sol un poteau, auquel il attachait une longue corde, par le moyen de laquelle les 
sauvages devaient reunir leurs efforts pour l'arracher. Ordinairement les premiers 
efforts des sauvages etaient inutiles. Alors le jongleur, faisant mine d'aller menacer 
le "Madarfklo' - obstine, remuait la terre an pied du poteau, qui, apres plusieurs 
essais, e'tait enfiu arrache". Le jongleur, tout rayonnant de joie. montrait alors aux 
sauvages etonue"s des aretes de poisson, des os ou autres objets, fixes a l'extreniito 

1 HistoSn tl«s Abenakis, Quebec. 1866, pp. . 
14 El H 10 



146 THE MENOMINI INDIANS [■ra.Aim.U 

«lu potean qui -<>rt:iit de terre, dieant que oeeobjets etaient lea restes do " Madaodo" 
qu'U vcnait de de"trulre. Lea sauvages, Ignorant que le jongleur avail lni-iucme 
pr< :il:iii)i'im ui 0x6 ces objets an potean, admiraient oe grand prodige. 
Si la maladie oe diminuait pas a la Buite de oe aortili ge, le jongleur annum, ait que 

le malade i rrait dana trois mi quatre jours. Alms, le pauvre malade, effraye' 

par cette prediction, et convainou deaormaia qu'U allait mourlr, refusaii de prendre 
nourriture, et mourail d'inanition, a pen prea au tempa fixe 1 par le jongleur. 

Mr llirain < ';ilkins' mentions the performance of an Ojibwa who lived 
on WiscoTisin river, near the .Meiiomini country, which apparently 
embraced the pretensions of both the tshi'saqka and the wa'beno: 

The chief medicine man or conjurer ia Mali-oa da-o-gung, or The Black Nail, who 
performed the I. at of descending the Long Falls in Ins canoe, and is represented by 

the other Indiana aa being a great lioine num. 1 1 «- ia always called upon, far and 

mar, in cases of Bickness, or in the absence of relatives, to foretell whether the sick- 
ness will prove fatal or whether the frienda « ill return in Bafety, and at what time. 
He is also consulted by the Indians when thej go out to hunt the bear, to foretell 
whether success will crown their efforts, Before performing these services, he is 
always paid by the Indians w ith Buoh articles as they have, which generally consist 

of tobacco, steel-traps, kettles, broadoloth, calico, and a variety of other w <»1- 

ities. He usually performs after dark, in a wigwam just large enough to admit of 
his standing erect. Thialodgeor wigwam is tightly 001 ered with mats, so as entirely 
to exclude all light and the prying curiosity of all outsiders. Having no light within 
the lodge, the acts and utterances of the medicine man or conjurer are regarded aa 
mysterious, and credulously received bj the wondering crowd surrounding the tent, 
He first prepares himself in li is family wigwam by stripping off all his clothing, 
when be emerges singing, and the Indiana outside join him in the song with their 
drums, ami accompany him to the lodge, which he enters alone. Upon entering, the 
lodge commences shaking violently, which is supposed by the Indians ontside to be 
caused by the spirits. The shaking of tin- lodge produces a great noise by the rat- 
tling of bells and deers' hoofs fastened to the poles of the lodge at the top, and at 
the sainr time- three voioes are distinctly heard intermingled with this noise. One is 
a very heavy hoarse \ nice, which the Imlians are made to beliei e is that of the (ireat 
Spirit; another is a very finevoice, represented to lie that of a Small Spirit, while 
the third is that of the medicine man himself, lie pretends that the Great Spirit 
converses iii the heavy voire to the lesser spirit, unintelligibly to the conjurer, and 
the lesser spirit interprets it to him. ami be communicates the intelligence to Ins 
brethren without. The oerempny lasts about three hours, when he comes out in a 
high state of perspiration, supposed by the superstitious Imlians to be produced by 
mental excitement. 

The structure described bj the Reverend Peter Jones, 2 which he saw 
occupied by a juggler while the latter was engaged io consulting the 
ma'nidos, was "made by putting seven poles in the ground to the depth 
of about a cubit, in a circle of aboul 3 or l feet in diameter, and about 
ti feet high, with one or more lumps tied fast to the poles to keep them 
in a circle. The sides were covered with birch hark, but the top was 
left "pen. Into this the DOW-WOW had entered, and was chanting a song 
to the spirit with whom he wished to converse. The jeesuhkon began 
to shake as if tilled with wind." 

The nfenomini structure is about the sa size as that above named, 

but not solaruc as the .jntftflery usually erected by the Ojibwa of nortli- 



' < ,.ll llisi Soo.ol Wiaoonain for 185' v.. I. i, pp. 123, 121, 1855. >Op.cIt.,p 116. 



HOFFMAN] 



JUGGLERY STRUCTURE 



147 



em Minnesota. The Meuomiui tshi'saqkan is composed of four upriglit 
poles from 6 to 8 feet high, securely planted in the ground at the east, 
south, west, and north sides of a circle measuring 3 to 4 feet in diameter. 
These poles are from 4 to 6 inches thick. Around them is wrapped 
bark, and sometimes even pieces of cloth, to make the interior invisible 
from without (figure 20). 

The tshi'saqka sometimes enters this place when he wants to consult 
the ma'nidos about the future. The latter come here and tell him what 




Flo. 20— Tshi'saqkan or jugglery. 



he wishes to know. To invoke their presence, he first enters the inclos- 
ure, then facing the east, addresses the ma'nidos who are supposed to 
abide in that direction, that they come to him; then he faces the south, 
and invokes the presence of the ma'nidos from that direction; then he 
talks to the ma'nidos who live in the west; and finally he turns to the 
north, and appeals to the ma'nidos of that region. 

The following data are obtained from Menomini Indians who are mem- 
bers of the Mita'wit, as well as from others who have laid aside their 
aboriginal beliefs and embraced Christianity. Although the structures 
exist at the present day, no prophecies have been made in this manner 



148 



THE MENOMINI INDIANS 



un, u 



for some years, i>ut the ma'nidos have been consulted for rei lies 

wherewith to combat violent Bymptoms of disease supposed to have 
been caused by angry or jealous rivals. 

Then the tshi Baqka lies on the ground and begins to chant, during 
which tunc' the ma'nidos begin to arrive. Their arrival is made known 
to those outside by the air swaying the top of the structure, and the 

wind also can be felt and heard. 

The ma'nidos are next heard dropping upon the ground within, and 
their voices can lie distinguished. Presently the assistant, or perhaps 
the one who desires information, goes to the tshi'saqkan and taps — 
with a stick or other object — upon the four upright poles in regular 
order, beginning at the east, then passing to the south, the west, and 
the north, and asks if all the ma'nidos have arrived. The tshi'- 
saqka replies thai all have arrived save one — his own personal ma'nido. 
Then the tshi'saqka sings and drums again, and presently a voice is 
heard above the tshi'saqkan, resembling the 
voice of the tshi'saqka. Their voices are simi- 
lar, and the conversation between them is heard 
by all those seated or standing near by. 

The rattle employed by the juggler, both in 
the jugglery and when exorcising demons, is 
shown in figure 21. 

The Miqka'no — the turtle — is the most power- 
ful of all the ma'nidos, and he, as the speaker 
for the others, is consulted for information; but 
should the tshi'saqka ask too many, or any inju- 
dicious questions, the personal ma'nido will be 
heard above the tshi'saqkan, in the same tone of 
voice as the interrogation, advising the latter to 
be careful, or not to be incautious in his demands. 

When such a service has been performed in the interest of a sick 
person, the friends and family of the sick believe that the illness has 
been caused by the anger of an enemy through the influence of another 
tshi'saqka. The one consulted by the friends of the sick man is 
expected to reveal the name of the injuring conjurer, and to bring his 
shade into the tshi'saqkan. This is done, and the Miqka'no is then 
the ma'nido who kicks the shade of the conjurer almost to death ; if he 
is too much hurt and loses consciousness, the other ma'nidos bring his 
shade back to life, so that he is able to respond to the questions of the 
tshi saqka. who asks him how and why he caused the illness of the 
person. The shade of t he conjurer then relates how he did this wrong, 
and the reason therefor, and he is then told to restore him to health. 
If the conjurer promises to do this, all is well, and the patient is 
expected to recover in a short time. « 

It the COIljUTer refuses to comply with the demands of the tshi'saqka, 
the latter asks for a cedar knife, which the assistant t hrows into the 




Pie 21— Juggler's rattle. 



boffman] MEDICAL JUGGLERY 149 

structure, when the Miqka/uo takes it ami stabs the conjurer's shade 
to death. The bloody knife is then thrown out into the crowd, but it 
falls on the ground without touching any one, no matter how large the 
crowd may be, As the knife falls near one of the friends or relations 
of the sick, the person is by this token called on to kill the conjurer. 
In a short time, perhaps after a lapse of several weeks, the conjurer is 
found in his own wigwam stabbed to death. 

When the tutelary daimon of the conjurer reveals the nature of the 
remedies used by him in having caused the illness of any one, he often 
reveals the remedy necessary to cure him; then the tshi'saqka may 
prepare it and give it himself. People always pay the tshi'saqka in 
presents of cloth, robes, furs, or any other objects which they may pos- 
sess and which may be regarded by the tshi'saqka as a satisfactory 
return for his services. 

The method of removing disease by sucking the cause thereof 
through bone tubes has been fully described in my paper on the 
Ojibwa Mide'wiwin, before mentioned. The juggler, after taking a 
vapor bath, returns to his everyday wigwam, seats himself upon a 
blanket, and awaits the arrival of the patient, if the latter is in condi- 
tion to be brought. 

When the patient is laid down near the juggler, the latter has also 
before him a basin or bowl containing some water, and several bone 
tubes varying in length from 2 to 5 inches, and from one-third to one- 
half an inch in diameter. An assistant drums upon the tambourine 
drum, as the juggler uses the rattle with one hand, while with the other 
he grasps a tube which he places over the part of the patient's body 
affected by the presence of a demon, or by some substance put there by 
another sorcerer, juggler, or wa'beno. After chanting for a short time, 
the operator places his mouth to the tube and sucks violently; then 
assuming his former position he strikes the bone, which projects from 
his mouth, with the palm of his hand and apparently drives it down 
his throat. Then he goes through a similar performance until the dis- 
appearance of the second, the third, and every other tube that he 
may have. After considerable contortion and retching, he pretends to 
vomit into the basin the poison which had been extracted from the 
patient, the bones also making their appearance. 

Alexander Henry, who was among the Ojibwa Indians at Mackinaw, 
and also through the surrounding country, over one hundred years ago, 
says: 

I was ouce present at a performance of this kind, in which the patient was a 
female child of about 12 years of age. Several of the elder chiefs were invited to 
the scene, and the same compliment was paid to myself on account of the medical 
skill for which it was pleased to give me credit. 

The physician (so to call him) seated himself ou the ground, and before him, on a 
new stroud blanket, was placed a basin of water, in which were three bones, the 
larger ones, as it appeared to me, of a swan's wing. In his hand he had his shishi- 
quoi, or rattle, with which he beat time to his medicine-song. The sick child lay 



150 THE MENoMIM INDIANS lm.Am.ll 

on a blanket mar the physician. She appeared to have mm ii fever and a severe 
oppression of the lungs, breathing with difficulty, and betraying symptoms of the 
lasl stage of consumption. 

After singing for some time, the physician took one of the hones out of the basin. 
Tim bone « as hollow, and one end being applied to the breast of the patient, be put 
the other into his mouth, in order to remove the disorder by suction. Having perse- 
vexed in this as lung as he thought proper, he smldi-nh seemed to force the bone 
in t < > his month and swallow it. He now acted the pari of one suffering 
pain, but presently finding relief he made b long Bpeei b, and after this returned to 
singing and to the accompaniment of hie rattle. With the latter, during his song, 
he struck ids head, breast, Bides, and hack, at the same time straining as if to vomit 
forth the bone. 

Relinquishing this attempt, be applied himself to suction a second time, and w ith 
the second of the three bones; and this also he s 1 seemed to swallow. 

Upon its disappearance he began to distort himself in the most frightful manner, 
using •■very gesture which could convey the idea of pain. At length he sue 

or pretended to su ted, in throwing np one of .the bones. This was handed about 

to the spectators and strictly examined, hut nothing remarkable could be discovered. 

Upon this, he went hack to his song and rattle, ami alter some time threw up the 
second of the two boues. In the groove of t li i- the physician, upon examination, 
found and display ed to all present a small while Bnbstance resembling a piece of the 

quill of a leather. It was passed r 1 the company, from one to the other, and 

declared by tin' physician to i„- the thing causing the disorder Of his patient. 

The multitude believe that these physicians, whom the French call jongleurs, or 
jugglers, can indict as well as remove disorders. Tiny believe that by drawing tin' 
figure of any person in Band or ashes, or on Clay, or by considering any object as the 
figure of a person, and then pricking it with a sharp stick or other substance, or 
doing in any other manner that which done to a living body would cause pain or 
injury, the individual represented, or supposed to l.e represented, will sutler accord- 
ingly. On tl ther hand, the mischief being done. ; nothcr physician, of equal 

pretensions, can by suction remove it. Unfortunately, however, the operations 

which I have described were not successful in the instance referred to, for on the day 
after they had taken place the girl died.' 

The office of '•rainmaker'' is also held by a conspicuous juggler, 
when one of sufficient ability is supposed to abide with the tribe. 
When in times of great drought the chief demands rain for the benefit 
of the crops and disappearing streams, the juggler is commanded t" 

cause the necessary rainfall; or, when too much rain has fallen, his 
powers are likewise called into requisition to stay the storm. The 
rainmaker is found in various tribes in which but little evidence of the 
existence of other pretenders is met with, though reference is made by 
Father Juan Bautista, in a work published at Mexico, as early as the 
year L600,' that— 

ill, re are magicians who call themselves teoiuhtlazqne, and also by the term nana- 
hnaltin, w ho conjure the clouds n hen there i- danger of hail, so that the or©] 
hoi i., injured. They can also make a stick look like- a serpent, a mat like a centi- 
pede, a piece of stone like a scorpion, and similar deceptions, Others of these 
naiiahualtin will transform themselves to all appearances (Begun la aparencia), into 
a tiger, a dog, 01 a weasel, Others again will take the form of an owl, a eock, or a 



daand Adventures (1760-1776), pp I1S-131. Hot V.,rk igo9. 

,1 lion. Brinton'a NagnalUm A study in Native A rioan Folk-Lore ud History, in l'roo. 

Ani. I'hiUMojtli. Soc, vol. xxxiii. p. U, Philadelphia, 1891. 



boffman] MEXICAN RAIN PRIESTS 151 

■weasel; anil when one is preparing to seize them, they will appear now as a cock, 
now as an owl, and again as a weasel. These call themselves nanahualtin. 

In this connection it maybe said that the powers of both the juggler 
and the wA'beno of the Algonquian tribes appear to be combined. It 
it is quite probable, however, that more specific distinctions might have 
been observed to exist between the two professions had more thorough 
investigation and careful discrimination been made, though this is 
always a difficult proceeding with shamans when attempted by eccle- 
siastics, the so-called agents of the Kishii' Ma'nido of a common enemy. 

THE WA'BENO 

The term wa'beno has been explained by various intelligent Indians 
as signifying " men of the dawn,'' " eastern men," etc. The profession 
of the wa'beno has not been thoroughly understood and little mention 
of it has been made by authors, but from personal investigation it 
has been ascertained that a wa'beno does not affiliate with others of 
his class so as to constitute a society, but indulges in his pretensions 
individually. A wa'beno is primarily prompted by dreams or visions 
which may occur during his youth, for which purpose he leaves his 
village to fast for an indefinite number of days. It is positively 
affirmed that evil ma'nidos favor his desires, and apart from his gen- 
eral routine of furnishing " hunting medicine," " love powders," etc, 
he pretends also to practice medical magic. When a. hunter has been 
successful through the supposed aid of the wa'beno, he supplies the 
latter with part of the game; then, in giving a feast to his tutelary 
daimon, the wa'beno will invite a number of friends, but all who 
desire to come are welcome. This feast is given at night; singing and 
dancing are boisterously indulged in, and the wa'beno, to sustain his 
reputation, entertains his visitors with a further exhibition of his skill. 
Through the use of plants he is alleged to be enabled to take up and 
handle with impunity red-hot stones and burning brands, and without 
evincing the slightest discomfort it is said that he will bathe his hands 
in boiling water, or even in boiling sirup. Ou account of such per- 
formances, the general impression prevails among the Indians that the 
wa'beno is a " dealer in fire," or a " fire handler." Such exhibitions 
always terminate at the approach of day. 

The wa'beno is believed to appear at times in the guise of various 
animals, in which form he may inflict injuries on an individual for 
whose destruction he has received a fee. At night he may be seen 
flying rapidly along in the shape of a ball of fire, or of a pair of fiery 
sparks, like the eyes of some monstrous beast. 

The nahual or sorcerer of Mexico of the present day is accredited 
by the lower classes with similar powers. Orozco y Berra ' says: 

The nahual is generally an old Iudian with red eyes, who knows how to turn him- 
self into a dog, woolly, black, andngly. The female which can convert herself into 



1 Historia Antigua de Mexico, vol. ii, 25. (Quoted from Brinton's Kagualiam, op. cit. p. 18.) 



152 THK UENOMIKI INKIANS unr.U 

a ball of Bre; Bbe haa the power of flight, and :>t night will enter the windows and 

si nl, the 1 >1 1 of Little children. These Borcerera « ill make little images of rags ur 

of clay; then stick into them the thorn of the maguej and place them in some Becrel 

place. Jfou can be sure thai the person against w] the conjuration is practiced 

will feel pain in the part where the thorn i- inserted. 

The number of these pretenders who are uol members of the Mide'- 
wiwin is very limited. Por instance, there are a1 present bnl two or 
three at White Earth reservation and Done at I. rich lake. As a general 
rule, however, the wa'beno will seek entrance into the Mide'wiwiu when 
he becomes more of a specialist in the practice of medical magic, incan- 
tations, aud the exorcism of malevolent ma'nidos. 

Concerning the wa'beno, Reverend Peter Jones 1 says: 

Witches and wizards are persons supposed to possess t lie agency of familiar spii its, 
from whom they receive power to inflict disi ases on their enemies, prevent the good 
Inch "i the banter, and the success of the warrior. They are believed to fly invis- 
ibly at pleasure from place to place; to nun themselves into Vicars, wolves, foxes, 
owls, bats, and snakes. Such metamorphoses I hey pretend t" accomplish by putting 
on the skius of these animals, at the same time crying and howling in imitation of 
aturethey wish to represent. Several of our people have informed me that 

they have seen and heard witches in the shape of these animals, especially the hear 
and the fox. They say that when a witch in the shape of a bear is being chased, all 
at dine she will run round a tree or a hill, BO as to he lust Bight of for a time by her 

pursuers; and then, instead of seeing a hear, they behold an old woman walking 
quietly along, or digging up routs, and looking as innocent as a lamb. The fox 
witches arc known by the flame of lire which proceeds out of their mouths every 

time they hark. 

This belief in the transformation of the wa'beno into some animate 
form, under which disgnise he may inflict injury on his victim and 
immediately thereafter resume his natural form, is still very prevalent 
among the primitive ufenomini, and frequently I have had considerable 
difficulty in persuading some of the younger men to accompany me 
through a finest, after nightfall, either in going to. or returning from, 
ceremonies at which I was to lie in attendance. 

The tricks accredited to the wa'beno are numerous, and often exceed. 
ingly romantic. The following performance is said to have occurred 
at White Earth, .Minnesota, in the presence of a large gathering of 
Indians and mixed bloods. Two small wigwams were erected, about 
60 paces from each Other, and alter the wa'beno had crawled into uiie 
of them his disparagers built around each of the structures a eontiii- 
noils heap of brush and firewood, which was then kindled. When the 

blaze was at its height all became hushed for a moment. Presently 

the wa'beno called to the crowd that he hail transferred himself to the 

other wigwam, and immediately, to their profound astonishment, 

crawled forth therefrom unharmed. 

Charlevoix alludes to certain magic of* the Indians which he refers 
to the juggling; but as all shaman- were, at the time of the descrip- 
tion, designated jugglers, and as mi specific name was suggested for 



1 History ei the Qjebway Indiana, p.MB. 



HOkfman] LOVE POWDERS 153 

the wa'beno, 1 am rather inclined to the opinion that, as the practice 
mentioned below was with tire, the performers alluded to were the 
wa'beno. The above-named writer says: 

It is pretended that all the Algonquins ami Abenaquis formerly practiced a kiud 
nf pyromancy, the whole mystery of which is as follows: They reduced to a very 
fine powder some charcoal, made of cedar; they disposed this powder in their own 
manner, and afterwards set tire to it, and by the form which the lire took whilst it 
ran along this powder, they pretended to discover what they wanted to know. 

The wa'beno'ak were also formerly believed to be familiar with the 
properties of plants and other substances, which, if properly combined, 
would prove efficacious in causing the most indifferent man or woman 
to fall in love with the person wearing it about his person. Such 
preparations are termed love powders, and have been frequently 
alluded to by various writers, the statement of only one being here 
quoted. The Eeverend Peter Jones remarks on this preparation : 

This is a particular kiud of charm which they use when they wish to obtain the 
object of their affections. It is made of roots and red ochre. With this they paint 
their faces, believing it to possess a power so irresistible as to cause the object of 
their desire to love them. But the moment this medicine is taken away, and the 
charm withdrawn, the person who before was almost frantic with love, hates with 
a perfect hatred.' 

It is doubtful whether the reverend gentleman, although himself an 
Indian, had any suspicion of the actual composition of the preparation 
of which he speaks as having been employed by the Misasauga 
Ojibwa. The Ojibwa of Minnesota are very expert in this line of 
preparing so-called charm remedies — so much so, in fact, that the less- 
cultured whites are firm believers in the reputed properties of the 
substance named, while many of the more intelligent seriously ask if 
there is truth in the stories related. 

While treating of this class of shamans and their alleged powers in 
the exposition of the ritual and ceremonies of the Mide'wiwin of the 
Ojibwa Indians, 2 1 had occasiou to explain, in the following words, the 
composition and method of preparation of some remedies which had 
been, until that time, unknown: 

Itcousistsof the following ingredients: Vermilion; powdered snakeroot (Polynala 
senega, L.) ; exiguam particularn sanguinis a puella eti'usi, quum in primis menstruis 
esset; and apiece of ginseng cut from the bifurcation of the root, and powdered. These 
are mixed and put into a small buckskin bag. The preparation is undertaken only 
after an offering to Ki'tshi Ma'nido of tobacco and a Mide' song with rattle accom- 
paniment. 

This preparation is not employed as that previously mentioned by 
lleverend Peter Jones, nor even as that used by the Menomini, as will 
now be explained. 

During a recent visit to one of the reservations in Minnesota, I had 
occasion to confer with a Catholic missionary regarding some of the 



1 History of tli. Ojebwaj Indians, London [1861], p. 155. 

2 Seventh Annual Report of the Bureau of Ethnology, p. 25s. 



154 THE MKNOMINI INDIANS [etb.ann. 14 

peculiar medical practices of the Indians, and the implemeuta and other 
accessories employed in connection with their profession. He related 

the following incident as baying, but a Bhort time previously, < le 

under his personal observation: 

< >ne of the members <>f bischnrch, a Norwegian, i>2 years of age, and 
a widower, had for the last preceding year been considered by most of 
the residents as demented. The missionary himself had observed his 
erratic and frequently irrational conduct, and was impressed with the 
probable truth of the prevailing rumor. One morning, however, as the 
missionary was seated in his study, hewas surprised at receiving a very 
early call, and upon invitation his \ Isitor took a scat anil explained the 
object of his visit. Be said that for a year lie had been so disturbed 
in his peace of mind that he now came ti> seek advice. He was fully 
aware of the common report respecting his conduct, bnt was utterly 
unable to control himself, and attributed the cause of his unfortunate 
condition to an occurrence of the year before. <>n waking one morn- 
ing his thoughts were unwillingly concentrated on an Indian woman 
with whom he had no personal acquaintance whatever, and, notwith- 
standing the absurdity of the impression, he was unable to cast it aside. 

Alter breakfast he was, by some inexplicable influence, compelled to 
call upon her. and to introduce himself, and although he expected to be 
able to avoid repeating the visit, he never had sufficient control over 
himself to resist lurking in the vicinity of her habitation. 

On In- return home, after the first visit, he discovered lying upon 
the Boor under his bed a inide' sack, which contained some small par- 
cels with which he was unfamiliar, but was afterward told that one of 
them consisted of "love powder." He stated that he had grown chil- 
dren, and the idea of marrying again was out of the question, not only 

on their account but because he was now too old. The missionary rea- 
soned with him and suggested a course of procedure, the result of 
which had not been learned when the incident was related. 

The Menomini love powder, termed takosa wos, "the powder that 
causes people to love one another," is composed of vermilion and mica 
lamina-, ground very tine and put into a thimble which is carried sus- 
pended from the neck or from some part of the wearing apparel. It is 
necessary, however, to secure from the one whose affection is desired 

a hair, a finger paring, or some small BCrap of clothing, which must 
also be put into the thimble. The thimble has a small orifice at the 
top through which passes a cord for attaching it to the neck, while the 

bottom is securely closed by means of a block of W 1. some pine resin, 

or some other substance. Figure 22 represents a charm of this char- 
acter. It is also decorated with a few hairs Of BOme animal and a small 
hawk feather. In formcrtiincs.it is affirmed, the composition of the 
powder was similar to that made by the Ojibwa of Minnesota, the most 
desirable ingredient having always to be obtained through the inter- 
mediary of some old medicine woman. 



HUNTING MEDICINE 



155 



The wa'beno'ak sometimes profess the ability to furnish medicine to 
aid the hunter in finding and securing game, though such pretensions 
are made equally by the tshi'saqka. To be able to furnish the desired 
information, for which a fee as well as part of the game secured are 
necessary, the wa'beno familiarizes himself with the topography and 
characteristics of a wide area, in order to ascertain the best feeding 
grounds of the various animals and their haunts at various seasons. 
He keeps himself informed 
also by careful inquiry of 
returning hunters, and thus 
becomes possessed of a body 
of valuable information re- 
specting the natural his- 
tory of the surrounding 
country, by which means he 
can with a tolerable amount 
of certainty direct a hunter 
to the best localities for such 
varieties of game as may be 
particularly desired, by him. 

It is claimed that in 
former times the wa'beno 
was much more highly re- 
garded than at present, but 
that now the number of 
these individuals has been 
reduced to two or three 
within the entire tribe, in 
consequence of which grad- 
ual reduction, faith in their 
pretensions has become 
weakened, and with apparent good reason. The tshi'saqka is more 
respected, and consequently more feared, than the wa'beno, although 
the mitii'wok greatly outrank in numbers these classes of shamans. 

The reason that the wa'beno'ak in former times were admitted to 
be more powerful than the mita'wok is explained in the following 
myth, related to me by Shu'nien, and entitled "The contest between the 
mita /T and the wa'beno": 

There was a mita" who considered himself the chief of all the mit- 
;i wok, and was therefore the most powerful man on earth. But the 
leader of the wa'beno'ak claimed that he himself was the more pow- 
erful of the two; so, after an angry altercation, the mita' T challenged 
the wa'beno — morning or daylight — to meet him, in order to see which 
could destroy the other. So the two agreed to meet in the spring, and 
during the whole winter each was engaged in preparing for the coming 
encounter. 




Fig. 



-Thimble charm containing love powder. 



156 THE KENOmHI INDIANS [m.^v u 

Finally, the day was Bel when tins contest of strength and power 

should be decided, and the miti ' built a Long medicine wigwam, or 

mitii wiko mik. extending east-aad-west. The mita v and his friends 

the first to arrive, ami. entering the wigwam, the chief mita " 

marched in tin- eastern door and seated his companions at tin- northern 

side. 

The wi bene «as tin- last to arrive, l>ut he was accompanied by bis 
prophet, followed by the Akui kika' — "he who draws oat arrows" — and 
following the latter came the rest of the wa'beno'ak, friends of the 
do contestant. The mita wok were all painted with red paint 
from the thin ap to the top of the forehead, whereas the wfi beno'ak 
had their (aces covered with red paint from the line of the nostrils 
downward to the breast. 

When the wa beno entered tin- eastern door, at the head of the pro- 
:i of his friends, he held before him a wi beno dram, tappi _ 
ami singing, and each time he struck it there issued tiny, magic arrows, 
which were directed toward the mit.i wok. To ward off there fatal 

se les the miti wok held out the palms of their hands. The wi beno 
walked around the interior of the initii wikoinik several times, going 
westward on the nortliern side and returning on the side opp 
Finally, the wa'beno'ak seated themselves, when the miti began to 
drum, saying to tfaewf beno, -You challenged me to a contest of skill 
and power; now go to work and do your best." To this the wi beno 
replied, "No, yon challenged me; you began the trouble: now begin 
youi work." The mita' 1 then arose and said to the people on the out- 
side, who were at each end of the wigwam, "My friends, go away 
from the opening of the wigwam, Mid stand at the side-: yon might 
become the victims of evil ma'nidos by standing in the way." Bo the 
people hurried away from the openings at the eastern and western 
ends of the wigwam, and took places on the northern and southern 
-. where they could watch the contest. 

The wa heno. who took his place at the western end of the wigwam, 
placed his drum before his breast, and said to the miti ' : "Now. come 
and try your power; 1 shall not resist your attempts, but will >how 
you that any power you may possess and direct at me will fail when it 
reaches my drum, for nothing can penetrate it." The mita ' then went 
to the eastern end of the wigwam, and grasping his medicine sack held 
■ holding a gun when charging; then he slowly danced forward 
toward the wi beno, with the bag directed at his breast, and sang the 
words ho. ho. ho. ho. in imitation of the sound made by the Bear 
ma nido. He next advanced to within a short distance of the wa bem>. 
when the miti * thrust the bag forward, shooting from it hi- magic 
koni pamik. consisting of a bear's claw, which crushed through the 
drum and into the wa beno'a breast, >tnking him senaeh 

The wa beno lay outstretched on the ground. The prophet, the first 
of the wa lieim's Companions, came forward, and. placing his linger 



hoffmani wa'beno incantations 157 

on the wound, located the konii'pamik. Calling to the second friend 
of the wa'beno, the first companion said, "Akni'kika v , come, draw out 
the magic bullet; it will kill the wa'beno if you do not hasten." Then 
the arrow drawer approached the body of the wa'beno, and, stooping 
over it, reached toward the wound. With a vigorous gesture he pulled 
out the bear's claw, whereupon the wa'beno jumped up well as before. 

The wa'beno now said to the mita' T , "You see, I made no attempt 
to destroy you, but allowed you to try to kill me. Now, take care, for 
I am going to exercise my powers." The mita' v went to the eastern 
end of the wigwam, and the wa'beno began slowly to approach him, 
drumming upon the little wa'beno drum until he got very close to the 
mita' r . The wa'beno had turned his drum upside down and was 
drumming upon the bottom, during which time the spirit arrows could 
be seen to fly from the drum at each stroke. Presently the wa'beno 
gave the drum a hard stroke, and a magic arrow darted forward strik- 
ing and entering the mita' v 's forehead, when he fell to the ground 
apparently dead. 

The mita'wok were alarmed, but the wa'beuo called his chief assist- 
ant, the prophet, and said, "Place your finger on the wound that he 
may not die; I want merely to show him that I am more powerful than 
he." The prophet came and put his finger on the wound in the fore- 
head of the mita' v . The wa'beno then told Akui'kika T to come and 
extract the mystery arrow. So soon as the arrow was pulled from the 
wound, the mita' T arose, when the wa'beno said to him, " You see now 
that I am more powerful than you; and had 1 so desired I could have 
left you lying here dead. I am more powerful, for I am the chief of 
those who receive their power from Wa/benona'sie" — Mystery of the 
Dawn!" 

The mit;'i' v then admitted that he had been in error, saying, "I had 
always been led to think that the mita'wok were the more powerful, 
but now I know that the w T A'beno'ak are more powerful." 

The mitii" then went out to his own wigwam, gathered up all his 
goods and killed a little dog which he had prized very much, and, 
returning to the wigwam occupied by the mita'wok and the wa'beno'ak, 
laid upon the ground before the wa'beno the goods and the carcass of 
the dog, saying, "Here are gifts for restoring me to life. I wish to 
retain your friendship, so accept them." The wa'beno received the 
gifts, and soon both the mit;i' v and the wa'beuo left, each going to his 
respective wigwam. 

THE DREAMERS 

The fourth class of shamans are termed the Ne'moak, literally "the 
dance," commonly designated "The Dreamers." This society became 
known to the Menomini in the autumn of 1880, through the Potawa- 
tomi of the Prairie, or those living in Indian territory and Kansas. 

It is asserted by the Menomini that Kishii' Ma'nido became angered 
at the Indians because the old customs and ceremonials of the Mita'wit 



158 



THE MEXOMINI tNDI 



KTH. ANN. II 



became corrupted, and that, desiring to give to the Indiana a purer 
ritual and religions observance, Kish.'i lia'nido gave to them the 
" dance." 

Then- are three localities in the neighborhood of Keshena where meet- 
ings are held for the exercises and the promulgation of the doctrines 
entertained. 

The accompanying illustration figure 23) represents the form of the 
inclosnre in which the meetings are held. The structure consists of a 
low fence of boards, no( more than _A feet high, around the interior of 
which are arranged other boards placed against the wall to serve as 

benches. At the eastern and western sides are spaces for entrance 

and exit. The diameter of the circle averages about 50 feet, the size 
depending on the number of members any given community may 

contain. 



*• « 


- » 1 % *ks * 


T^^^*^*«^-^ 


^^^^F -3 ^^^^ ' " 


" — . 



Dancing plaoo of thfl Prnammn 



When a meeting is to be held, the chief. or okwe'mau, informs the 

four nii'nauwe qtawok, or braves, of the fact, who then carry the intel- 
ligence to all the members. 

When entering the inclosnre for a meeting, they all march in at the 
western door, pass around on the left hand, and continue until their 
proper stations are reached, when they become seated I figure 2 1 1. The 
pipe is lighted and passed four times, after which the chief of the hra\ BS 
stations himself at one side of the western door, and an appointed 
old man at the other side, alter which no one is permitted to leave, 
unless by permission of the okwe man. or otherwise, as hereafter men 
turned. The os kabai wis. or messenger, seated to the left of the braves. 
may leave at any time, as he is obliged to keep the gathering supplied 
with tood. water, or anything else that may be required. Tin- uq pu- 
okan ina'niir. or "pipe man." the attendant to the musicians, also has 
power to leave whenever necessary, but lie can not extend this privilege 
to any other. 

Alter the four ceremonial smokes have been indulged in, no one can 
have the inclosnre. as two members guard the western entrance, unless 



boffman] dreamers' ceremony 159 

permission to depart be given by the chief of the musicians (14). Should 
the latter go out first, however, a person previously requesting permis- 
sion to leave the inclosure may follow him. 

When the first song is finished, the orator is called on by the four 
braves to preach. In case he should decline, he must make known his 
reason for so doing to one of the four braves, one of whom then delivers 
an address. If a particularly forceful address is demanded or required, 
the chief (1) himself speaks. 

If an objectionable person enters, the chief drummer carries the drum 
out at the eastern entrance. This is a signal that the meeting is dis- 
solved. After the completion of the service, all depart from the west- 
ern door 




Fig. '24 — Diagram of the Dreamers' dancing place. 

1. Okwe'maft, chief of Xe'moak and keeper of the drum. 2. Ke'kitoina'niu, orator or "speaking 
man." 3. Boys who are members or candidates for membership. 4. Oski'nauwa'uokwe'iuaii, "young- 
boy-chief," leader of boys. 5. Na'nauwe'qtawok, four "braves." 6. O'skabai'wls, " messenger" to 
braves ; the brave seated next to the messenger is called Missu'akan, "Wounded leg." 7. The Drum 
society owns two sets, one (3 pieces) called okwe'maO tawaq'ikan5k', "chiefs' drums," and na'nau- 
wg'qtawok tawaq'ikanuk, "braves' drums" (2 pieces). 8, 9, 10, 11, musicians; (No. 8 is called miau'- 
nika'mo ina'nlii', "principal singer"). 12. Okwe'mau opi'kishi'ka', one who dried the drum; the 
drum cover is wet, and he is supposed to dry it by drumming. 13. Uq'puokan' inii'nHi', "pipe man;'' 
attendant to singers who keeps the musicians supplied ; the assistants sit between the chief musicians, 
8-11. and around, behind them, is a circle of women singers (14-17). 14, 15, 16, 17, chiefs of women 
musicians; the last (17) is called Missu'akan, "Wounded drum leg;" also termed Mussu'akanoq 
katape"ta, "Wounded (drum) leg," who sits by it; as the drum is supposed to rest on four legs the 
name is only an illusion. 

The keeper of the drum resided near the Dreamers' dancing inclo- 
sure, and had suspended the inclosed drum in the northeast corner of 
the only room in the house, as shown in figure 25. 

Beneath the drum was placed a large rush mat, while behind it, near 
the corner, was a box containing the drumstick, medicine pouch — as 
the owner was also a iuita' T — and other mysterious or sacred objects. 
Upon the mat was deposited a silk handkerchief, on the rear portion 
of which was placed the ceremonial pipe of catlinite with an ash-wood 
stem. Before the pipe was a saucer containing tobacco and a box with 
a quantity of matches stuck into it. The place of the drum and pipe 
was never approached unless for the purpose of making a smoke offer- 



160 



THE MENOMINI INDIANS 



I III. ANN. 11 



in ti - in company with a visiting member of the society or when the 
sacred articles were removed to the dancing arena. 

The Reverend day MacCauley, late <>i' Washington, District of Co'- 
lumbia, delivered a lecture before the Tokyo Japan conference on 

the 9th of March, 
1893," in which be 
related his experi- 
ence of a visit to the 
Afenomini Indians 
at Keshena,Wiscon- 
sin, about t w e 1 \ <■ 
years previously, for 
the purpose of gath- 
ering information 
in connection with 
tin? federal censusof 
1880. MrMacCan- 
ley gives a descrip- 
tion of the meeting 
place of the Dream- 
ers, the same danc- 
ing ground as above 
described, and a 
subsequent conver- 
sation with Mat 'si- 
kin, u | Bad Bagle) 
as to the doctrine of 
theadvocates. This 
[ndian long since 
left the society and 
IS now a convert to 
Christianity. The 
explanation generally is in accord with what the members now believe. 
though some portions bear strong suggestions of the personal feeling 
of the interpreter rather than of the opinion of the rest of the common 
members of the society. 

Alter relating superlicially what he witnessed during a brief visit to 
the ceremonies, Mr MacCauley says: 

I have told you of tin- Dreamers just as I saw them, the members of the leagne 
were evidently thoroughly, even fanatically, in earnest. Thai was clear. Hut what 
did they believe ; what did they teach; what was their aim? I could not tell, and 
many bad assured me they meant ill. The day following, 1 therefore tent for Metchi- 
ki-ni to interpret for me what I had seen. . . . Here is the interpretation of the 
1 'reamers' oeremonies and statement of their dootrinee, as Metchikeni n ;lVt ' them to 
me. . . . "If I thought that onr dance was a step backward, I would have noth- 
ing to do with it ; neither would Niopet. . . . We are dr esse d In the old dress of 
our fathers, and we sing and ilau.c ; but I have been in the theater in Washington 
and have seen the white men do about the same things, with no one to blame them. 

> Published in the Japan Dalrj Hail of Haroh21, !*»::. 




Flo. 25 — Place of tin- .iruui. 



boffman] MACCAULEY ON THE DREAMERS 161 

These things are not necessary, I know, and by and by we may drop them. We do 
not take the young men from their work. We dance the dance only six times in the 
year. Vou ask me who we are. I will tell you the truth. Not many years ago, in 
the West, when some Indians were at war, while they were lighting, a woman fled 
from them to save her life. As she ran she lost her way and fell into the water of a 
river. But she did not die. She lay in the water asleep many days — eight days and 
nights. All this time she dreamed and saw wonderful sights of beauty and peace. 
At the end of eight days she heard a voice calling to her to rise up ; then some power 
lifted her out of the water and made her well and strong. She knew that the Great 
Spirit had brought her back to the world. And this the Great Spirit told her: 'Go 
at once to your people and tell them to stop their war and to become friends with 
one another and with the white man. They will hear you and will believe you, and 
you and they must spread my words among all Indians. Do you see the sky, how it 
is round?' continued the divine voice. ' Go, then, and tell your people to make a 
circle on the ground just like the round sky. Call that holy ground. Go there, and 
with a big drum in the center, sing and dance and pray to me, and speak my words. 
And when you speak, say always these things: " You are all children of one Father, 
and are brothers. You must live in peace with one another. You must not drink 
intoxicating drink. Yon must always speak the truth. If you are struck, you must 
count the blow as nothing and not strike back again." Do these things and all 
Indians and white men will soon be prosperous and at peace and happy. You will 
all have one heart.' Now, that is what our dance is for. We teach these words of the 
Great Spirit. You saw a sick girl carried into our holy place. She was carried there 
that there we might pray to the Great Spirit to make her well. We have no medi- 
cine dance. We hope with our dance to break up by and by the old medicine dance, 
and all such things. So we teach. You saw the flag above us. That is to show that 
we are friends of the Great Father. You saw some men dancing and acting as though 
they were firing off guns, hunting, and running hard. They show that some of us 
helped the Great Father in the big war, and are ready to help him again. . . . 
We lifted our hands to the sky ; that was for prayer. We held out our hands, palms 
upward; that was to receive the answers to our prayers. We scattered from our 
hands to the ground; that was to show that we give what we receive. You saw us 
all give presents to one another; that was to show that we are brothers, and that 
brothers must help brothers. . . . But that ground is holy while we are there 
with the Great Spirit, and the dog is not clean. He may not live if he comes onto 
the ground. We have three watchmen to keep all away, but sometimes they will 
get in, and then there is no help for them. If our friend could only have understood 
our speeches he would know that we are trying to do well. We do not take the 
young men from their work. We try to help them to work better. If I had a flag 
of my own I should want to have painted on it a picture of a plow and over that 
my totem, the eagle. This flag I should like to see always waving over our dance. 
I want all my children to go to school to learn just what white men know. . . . 
We are doing the best we can. I am sorry that there are some here who wish to do 
us harm and would make trouble for us if they could." 

. . . My general conclusion, however, is that the Dreamers, if the Menomiui 
branch of the league may be accepted as representative, are religious enthusiasts, 
somewhat fanatic in their enthusiasm, devoted to a strange admixture of pagan 
ritual, monolatory, or degenerate Christian theology and Christian ethics. 

MYTHOLOGY 

FORMER CONDITION OF THE MYTHS 

The following myths were obtained from Shu'nien and Nio'pet, two of 
the better informed men of the tribe. The subjects pertain to the 
exploits and adventures of Ma'niibush, but do not come within the 
14 eth 11 



102 THE MF.NoMINI INDIANS [OT.Amr.14 

senile (if the ritual of the Mita'wit. althoagh some of the older mita'wok 
believe that at some time in the [past they were part of the instruction 

given to the candidate. Then- appears to have been a time, according 
to both theOjibwa and If enomini Indians, when Ma'nabush became 
degraded on account of his foolish actions. In the Ottawa dialed 
Ma naliiish signifies a ••foolish fellow,"' because of the ridiculous per- 
formances of this demigod previous to his final departure from the 
Indian eoiml i \ . 

Some of these myths will be recognized as having, at some time in the 

past, formed part of the oosmogonic ritual of the Menomini, but when 
and how they became separated and bo altered as to have lost their 

reverential character it is impossible even to surmise. 

THE TRAVELS 1 1 K M\ NAI11 Sll 

When M ii nalnisli had completed the erection of the mita'wikd'mik, 

and had made the presentation to his uncles of the mysteries of the 
Mita'wit, he decided to go on a journey to visit his brothers (some of 
the mita'wok who had been so constituted by him), because there were 
many evil manidos, the ana inan,ki u, who were constantly endeavoring 
to destroy them. 

The following is a translation of the myth given by Shu'nien: 
One time after a long journey Ma'nabush thought he heard some 
singing, and thinking there were some people having a dance, he went 
forward and soon beheld a multitude of dancers, greatly interested ill 

their ceremony. Be saw the headfeathers moving about in every direc- 
tion, but as it was late in the evening he could not distinguish those 
about him. Receiving no friendly greeting from anyone, he said. "My 
brothers, I have come to join yon in the dance." but he had scarcely 
uttered these words when he heard some one derisively laughing at biin. 
The same voice then spoke, "We have fooled M;'i 'nabush." whereupon 
he knew that some of the ana'ma<iki'u were the authors of the decep- 
tion and that he had mistaken the tall reeds with feathery plumes for 

well clad warriors with eagle-feather headdresses. 

When Ma'nabush looked about and saw how he had been deceived, 
he was very angry; 80 he said to the ana inat]ki'u, "That is all well for 
you, but I shall remember this occurrence.'" He left the place and 
continued to walk for a long time, when he again heard the sounds 
of music and dancing. Approaching near enough to sec that he was 
not deceived a second time, he observed a large number Of birds, of 
many kinds, dancing round in a circle Ma'nabush said to them. "My 
brothers, 1 have brought some BOngS with me. and will sing for you 
while you dance, hut you must all keep your eyes closed as you dance. 
for Otherwise H will not be so enjoyable." The birds began to (lance. 
and as one would come within easy reach of M;'i nabush he would 



•A. ording to ratal LDfornuUios received from Mr A. J. Blackbird, an educated Ottawa ohiaf and 
laterpretef ol UleUcuL 



hoffman] ma'nabush and the duck 163 

grasp it by the neck, so as to prevent its crying out, and twist off its 
bead. In this way he secured four birds; but one, not hearing the 
voices of his friends, opened his eyes, notwithstanding the advice of 
Ma'nabush, and beheld the bodies of four of the dancers lying on the 
ground at the feet of Ma'nabush. When the bird saw this, he flew up 
and cried out, "My brothers, Ma'nabush is killing our friends; fly, or 
we shall all be destroyed !" This bird was a Duck, and his wings made 
a great noise as he rose into the air, which instantly startled the rest, 
so that they escaped. Ma'nabush called to the Duck, and said, "For 
your disobedience you shall always have red eyes." And to this day 
the rings around the eyes of this bird are red. 

After the long journey which Ma'nabush had made, and the exertion 
which he had undergone while singing for the dancers, he had become 
very hungry; so lie immediately gathered together enough wood to 
make a large fire to cook his birds. He buried the bodies in a sandy 
spot on the bank of the stream near by, leaving the legs exposed so 
that he could find the birds when baked. Over these he built the fire, 
and to rest himself he laid down near the fire, placing hi* buttocks 
toward it. He said to his own buttocks, "You must not go to sleep 
while I do so, but must watch that no one comes to rob me of my feast." 
Then Ma'nabush fell asleep, confident that, when he had rested, he 
would awaken to find the birds ready to eat. 

Now, it chanced that two Winnebago, who had been out hunting, 
came by the place where Ma'nabush was sleeping, and, seeing smoke, 
approached, under cover of the bushes, to see what caused the fire. 
They soon beheld some one asleep near by, and, going still closer, saw 
that it was Ma'nabush preparing a feast. Then one of the Winne- 
bago said to the other, "It is Ma'nabush, and he has prepared a 
feast; let us go and eat it while he is asleep." The other agreed, so, 
going to the fire and beholding the feet of the birds protruding from the 
sand, they pulled them out. The birds were eaten, and when the Win- 
nebago were ready to leave, they placed the legs back into the ground, 
in order to make, it appear that they had not been disturbed. 

After a long sleep Ma'nabush awoke, and thinking the birds had by 
this time become cooked, he pulled up the first pair of legs, but found 
nothing attached to them. Not knowing what to make of this, unless 
the bird had become overcooked, he dug into the sand, but the body had 
gone. Then he pulled out the second pair of legs, but, finding that the 
body to which they belonged had also disappeared, lie became very 
much alarmed. He pulled out the third pair of legs with the same result 
as before, so he hurried to the fourth pair, only to discover that all his 
birds had been devoured by someone. Then Mii'nabush threw up his 
hands in distress and cried, •' Ah ! I have been robbed of my feast; who 
could have done this?" Looking about in every direction he failed to 
learn anything of the thieves who had plundered him during his sleep. 
Then Mii'nabush slapped his buttocks and asked, " Who robbed me of 



164 Till: MKNoMIM INDIANS Ietii.ann.u 

ins feast .' l>i«l I nol tell yon to watch while I slept .' Someone has rob- 
bed me of my birds and I am now unable to appease my hunger." Then, 
to punish his buttocks for their carelessness, he Bat dow n against the 
fire to scorch them; but finding thai the heat reached his legs and 
back, he went away from the fire, though not before burning himself so 
severely that he had t" travel by means of two sticks. He limped along 
as well as he could from the place where he had slept, and after awhile 
saw a Mink crossing the path which he was following. The .Mink 
had a Long tail, to which were attached man] small bells of Shell which 
jingled at every step. Ma'nabush said to the .Mink. •• My brother, you 
have a long tail with many ornaments on it: would you object to tell- 
ing me where yon got those beautiful shells, and if [might gel some 
likewise .'" •• No, Ma uabfish," said the Mink, •• 1 do not object to tell- 
ing yon where I got my bells, and 1 will show you how you may obtain 

some. 1 out these tioui my body, from the back of my buttocks." 

Ma'nab&sh then asked the -Mink to take a knife and out some from 
his body that he also might ornament a tail and hang it to his back. 

The Mink, in compliance with the request of Ma'nabush, cut away a 
number of slices of flesh from his buttocks and, handing the pieces to 
Ma'nabush, the latter tied them to a tail of buckskin and fastened them 
to his back; but every time Mii niibush attempted to walk it hurt him, 
because the exertion caused the cut llesh to move. Ma'nabush went 
along slowly for B short distance, when, happening to look back at his 
trailing tail, he saw that the Mink had cut away so much flesh that 
his entrails were dragging along tin- ground. Gathering his entrails 
together, he threw them up into the air so that they tell upon a tree; 

then he said, -'Now, you remain there and become food for the ] pie." 

The vino are still found clinging to the trees, and people even now out 
them in pieces and boil them to eat. for they are very good. 

The rough skin which had been caused by the scorching of Man ii- 
bush'8 buttocks gave him much inconvenience. lie went forward until 
he reached a rocky hilltop, where he crawled and slid around among 
the rocks in order to slip the roughened cuticle from his body, just as a 
8nakecast8 it -> skin. Then he said to the old skin, "There,you remain 
here and become food for the people." Pieces of the skin of* Mii'uii- 
bush are found hanging to the rocks even to this day. 

M.i nabiish. resuming his journey, came to a river, down the bank of 
which he went to get a drink. While stooping over he saw fruit in the 
water, and being very fond of it. for it was wild cherries, he dived into 
the water. Imt it being shallow he struck the bottom, hurting himself 
very much. Disappointed and bruised, In- went to the top of the bank. 

where he laid down upon his back. While in this position he looked 

toward the sky and saw among the branches of the trees the wild cher- 
ries which he had before thought were down in the water. So soon as 

he had rested from his journey and his body became less painful, he 
crawled up into the tree and ate all the cherries he desired. 



hofpman] MA'NABU8H AND THE BUZZARD 165 

Ma'nabush continued his journey. Looking about him he perceived 
Pa'skose — the Buzzard — Hying high in the air. Then said Ma'nabush to 
himself, "If I could only fly like Pa'skose, how I should enjoy looking 
down to behold the earth." While thus meditating he moved his arms 
as if flying, and Pa'skose, seeing him, soared down. Ma'nabush then 
said to Pa'skose, "1 should like to be able to fly as you do; to soar 
away through the sky and look down upon the earth to see what every- 
body is doing there.'' 

Pa'skose laughed and replied, "You can not fly, Ma'nabush, even 
by moving your arms like that. What would you do if you could fly ?" 

Ma'nabush responded, saying, "I would then transport myself much 
quicker than I do in the way I am obliged to travel. Take me up, my 
brother, and let me see how the earth appears from up in the sky." 

Pa'skose then told Ma'nabush to get upon his back, which he did, 
and, securely holding on to Pa'skose, the latter flew far into the air. 
He flew to the top of a very high mountain peak with precipitous 
sides, where Ma'nabush alighted tc look about. Then Pa'skose flew 
away, leaving Ma'nabush in a very dangerous place. Ma'nabush 
looked for some way to descend from the peak, but, finding none, he 
decided to leap down; so, taking a jump forward to clear the rock, he 
descended.toward the earth like an arrow. 

It happened that Ma'nabush reached the earth near a camp of his 
people, but fell into a hollow tree, from which he was unable to extri- 
cate himself. Here he was held a prisoner for four days, when some 
women, coming from the camp in search of wood, found the large 
dead tree in which Ma'nabush happened to be a prisoner. One of the 
women, on seeing the tree, said, "Here is some dry timber; let us 
cut it down." Then Ma'nabush, hearing that help was at baud, and 
desiring to avoid alarming the women by speaking to them, imitated a 
porcupine by crying, ya he', ya he', yii he', ya he! The women, think- 
ing they had discovered a porcupine, immediately set to work to fell 
the tree; but as Ma'nabush, after the tree had fallen, was afraid they 
might cut into it again and wound him, he said to the one with the 
ax, "Cut a small opening into the trunk, and let me show you how 
many beautiful colored quills I shall give you.'* The woman did so. 
being careful not to cut too large an opening; then Ma'nabush again 
spoke to the woman and told her to take off her skirt and cover the 
opening in the tree until he could put out the quills where she could 
get them. She took off her skirt and placed it over the opening, when 
Ma'nabush hastily crawled out and ran away laughing. 

Ma'nabush was glad to escape from these women, so he hurried away 
tow aid the north where eight other women lived. The first was called 
Mii'tshiwiqkwa'wis ("she who governs"); the second Ki'skapauuq'kiu 
("early dawn"); the third Pa'shapanoq'kiu ("the yellow streak of 
cloudy vapor of the dawn"); the fourth Kashki'qkapan ("the dark 
haze at the horizon"); and the eighth was called Osa wapano'qkiir 



1G<! THE Mi:\(>MINI INI.IAN- [eth.ann.U 

("the preen tint seen at early dawn"). They were Bistera, bnt Ma fcsbi- 
wiqkwa wis and Pa'shapanoq'kin were women of evil disposition, while 
Ki skpannq'klu an<l Kashki qkapan were well disposed and friendly 
to everybody. Osa'wapano'qklu 1 was the wife of Pa sking'u*. 

M;i niiliiisli reached a wigwam occupied by a woman, who was the 
sister of Pa'skinS a . and, as he was very hungry, he asked her to give 
him something to eat. She prepared him food, and. being welcomed 
by the woman, Ma'nabusb decided ti> remain there for some time. 

1 'a -kine u v also returned to his sister's u [gwam, and one morning he 
Mew away to gel some food, lie went tar to the north and found a 
large hare place where some people were running and playing ball. 
I'ii skine'ir knew that he was a good runner: so he went to the edge of 
a lake, put down a martin which he had caught, and said to the hall 
players: "My brothers, you see the sun is Bhining upon the forehead 
of this martin — upon this spot, exactly between the eyes. By the time 
1 run around this lake the sun will not have had time to travel from 
that spot to the coiner of tin- eye." 

••Han." said all the players, because they were anxious to Bee an 

apparently impossible feat accomplished. 

I'a'skine'u started to run. and by the time he had made the circuit of 
the lake and returned to the martin the sun had scarcely moved from 

the spot indicated upon the martin's forehead. Ma'tshiwiqkwa'wis 

approached to see who the runner really was. and as she came close lo 
him she suspected some trickery, so she raised the legginsof Pa'skinfi'u 1 
and exposed his shin hone. 

"(), it is I'a'skine'u'." cried she: " 1 know who you are now!" 

•■The hall players wanted him to join them, but he said, --No. 1 will 
come again to play with you." and with that he grasped up his martin 

and flew away to his sister's wigwam. 

Now . the sister of I'a'skine'u- was the one who governed all the birds, 
and she knew the treacherous character of the people of the camp ruled 
by Ma'tshiwiqkwa wis; so sin- said. "My brother, do not go to that 
camp any more; the people of Ma'tsbiwiqkwa'wifl eat people who are 
not of their kind, and they will surely devour you." Pa skine'ir, how- 
ever, made no reply, but next morning started to fly back to the place 
where the ball game was to he played, but this time he did not take the 
martin with him. When he arrived at the camp of Ma tshiwiqkwa wis it 

was nearh night, and do ball players were insight. Ma'tBhiwiqkwa'wis 
came forward, and, grasping Pa'skin8'u T ,held him fast, saying, •• Remain 
with us tonight, brother, and in the morning I will give you a feast" 
Then Ma'tshiwiqkwa'wis went out and caught the kiiu'ir (golden 
eagle . the Buzzard, and the Pinash'in (bald eagle). These with I'a a 
kine u' sin- took to her wigwam, where they found four old men lying 
upon a mat made of rushes. 

Marly next morning M.i 'tshiwiijk wa u is started out to seek food for 
her guests, as she said, hut the four men. the birds, suspecting some- 



hoffman] pa'skine'u v and ma'tshiwiqkwa'wis 167 

thins wrong' in lier curious behavior, followed her. She ran so fast that 
her pursuers were soon left far in the rear. Then Pa/skine'if flew into 
the air and saw Ma'tshiwiqkwa'wis far in advance, and still running 
rapidly. P;i'skine'u v flew forward, passing the woman, and finding a 
log lying across the path by which she was to pass, he laid himself 
down behind it and awaited her arrival. When she approached the log 
and attempted to leap across it, Pa'skine'u T caught her and, with his 
bow, struck her across the legs until she cried out frantically for him 
not to beat her, as she was only going to get him and his friends some- 
thing to eat. 

Pa'skine'u v looked back for his friends and the other people who 
were following (for the sisters of Ma'tshiwiqkwa'wis were also in the 
throng), but they were so far behind that he compelled Ma'tshiwiqkwa'- 
wis to open a bag which she had with her, take out a piece of buck- 
skin, and place four little sticks at the corners. Then Pa'skine'u v took 
out of his quiver an arrow, which he cut into short pieces, and which 
in turn were transformed into tobacco. He lighted each stick by means 
of these, when the buckskin began to shrink from the heat, thus short- 
ening the distance between the spot where Ma'tshiwiqkwa'wis and 
Pa'skine'u T were and the place where their followers were still running 
along. The latter soon came up, and Ma'tshiwiqkwa'wis gave them a 
feast. 

When Pa'skine'ir and his friends awoke next morning they found that 
Ma'tshiwiqkwa'wis had again run away from them. They started in 
pursuit, but could not overtake her, so P;i'skiue'u T again flew into the 
air to see where the woman was. He espied her far ahead of them — so 
far that she seemed like a mere speck. Then Pa'skine'u v flew forward 
and ahead of her to a hillside, where he lay in wait. When Ma'tshiwiq- 
kwa'wis came up to where Pa'skine'u v was awaiting her arrival, he 
grasped her by the arm and with his bow beat her severely about the 
legs. Again she screamed, and said, "I am only going ahead to get 
something for you to eat. You see that mountain stretching away to 
the east and west; that is where my father abides; it is his wigwam. 
We will now. go on and visit him, and his daughter will get some food 
ready." 

Pii'skine'u v seemed satisfied with this explanation, but awaited the 
arrival of his friends and her sisters, all of whom were still far behind, 
but were running as rapidly as ever. When they came up to the hill- 
side where P;i'skine'u v was awaiting them, they prepared beds of 
boughs and leaves, and lay down to sleep. 

Early the next morning the party went forward together, and as 
they approached the mountain in which the father of Ma'tshiwiqkwa'- 
wis lived, the side opened and they entered. Pli'skinc'ir saw the old 
man seated opposite the entrance of the wigwam, and observed that 
his breechcloth consisted of the skin of a wildcat. The old man dolled 
this garment and threw it at Pa'skine'ir, and as it flew through the 



168 THE MENOMINI INDIANS [eth.anx. u 

air like a knife it assumed Ufa Pa'ekine u struck the flying animal 
apon the head, bringing it to the ground : then, picking it up and throw- 
ing it bach to the old man. he said. "Here, old man, ia your breech- 
cloth; do yim expect that yon can harm me with a piece of wildcat 
skin!" The old. mau became infuriated and threw the cloth a second 
time, hoping by this means to cleave the skull of Pa skin6'u T , but 
I'n'skini n again struck it to the ground, after which he picked it up 

and threw it across the room to the old man, this time saying, " Here. 

old man, keep your breech cloth; yon can do me no harm." 

The old man was one of the ana'maqkl n. who dwell under the ground, 
and who are the enemy of mankind. But he found that I'ii skine'ir 

was a very powerful being and was afraid t<> attempt openly to destroy 
him. 

Finally the old man said. "My daughter has prepared a hast tor you; 
so take scats and the food will lie brought out." 

PS skim- ir and the Buzzard were requested to eat before the old man, 
and, while each of the guests received a bowl of food, PaVskinfi'u 1 found 

that his disli held nothing but a mass of eyeballs taken from The Vil- 
nius which the old man had destroyed. I'ii skine u' then pushed the 
dish toward the old man, saying, ••Here. old man. I do not care for this 
dish; lam not accustomed to eating human ilesh, especially eyeballs, 

BO you take them." The old man received the dish, but left it by his 
side untasted. 

I'ii skine'ir then remarked upon the good looks of the old man's 
daughter — the youngest one, who remained at home and who attended 
to his wants. To this the old man replied. "Whoever is able to jump 
across my wigwam may have her for his wife." 

I'a'skine'ir then said. •• I am able to jump across your wigwam, so 
we will go outside." 

They all went to the outside of the mountain, when Pa'skinfi'u* leaped 
into the air and jumped across the mountain without any difficulty; 
whereupon the old man said to I'ii skiiie'u . "You have won the girl; 

take her." 

The old man did this so that he might gain more power over l'a'ski- 
ne'n* in order to destroy him. but his first wife, who was also a daughter 
of the old man. remained with I'ii skine u . so as to guard him against 
danger. 

The new young wife then said to I'n'skinc'ir, "Let us visit my 
mother; she lives on the top of a steep rock, and will be glad to see 
my husband." 80 they all left the abode of the old man and started off 
to visit his wife, the mother of I'ii skine'ir's wives. Alter a long jour- 
ney they saw in the distance a high rock, upon which was perched a 
solitary wigwam covered with rush mats. When they arrived at the 
b;i e ol the rock, the yOUDg wile called out to her mother. " Mother, let 
down your ladder, so that we may come up to visit you." The old 
woman then let down a ladder and told them to ascend, after which 



hoffmak] ADVENTURES OF PA SKINE U T 169 

the ladder was again pulled up, so that they might not be taken by 
surprise. 

The wigwam was well provided with everything that was necessary 
for comfort, and food seemed abundant. The visitors had not been 
mauy days at the old woman's wigwam before the latter began to com- 
plain of feeling ill. This was feigned, however, for her plan was to 
devise some means of bringing about the destruction of Pii'skine'u T 
and his friends, the Buzzard, Kine'u v , and Pinash'iu. The younger wife 
of P;'i'skine'u T then said to the old woman, "Mother, what can we do 
for you to make you well again?'' — to which the old woman replied, 
"If I had the paw of a white bear to eat I would recover, but 1 fear 
that such can not be procured for me." To this Pa'skine'u v responded, 
saying, "The paw of a white bear is easily procured, and I will get 
one ;" whereupon he left the wigwam and flew away to search for a 
white bear. 

Now, the old woman had no idea that Pa'skine'u r would be successful 
in procuring the paw of a white bear, because such was to be found 
only upon some of her kindred, the ana'maqki'u, the evil ma'nidos of 
the underworld, and she was also aware that anyone who might attack 
a white hear would be killed unless he was more powerful than the 
bear ma'nido. For this reason she had demanded something which she 
considered impossible to obtain, and if Pii'skine'ir attempted to comply 
with her request she might cause his destruction very easily. 

Pa'skin6'u T , soaring through the air at great height, perceived the 
object of his search. Pulling an arrow out of his quiver, he fixed it to 
the string of his bow, and shot it down into the body of the white bear, 
killing him. He then descended, cut off the paw of the animal, and 
returned with it to the old woman's wigwam. When he entered, she 
said to Pii'skine'ir ', in a very faint voice, " Did you get me the paw of 
the white bear, son-in-law!" — to which he replied, "Yes; I got it," and, 
throwing it across to where she was lying upon a mat, said, "Here it is; 
I hope you will get well, now." 

The younger daughter prepared the paw for the old woman and gave 
it to her to eat, but the mother did not appear to derive any benefit 
from the food. Then, seeing her mother continue ill as before, she said, 
"Mother, is there anything else that yon wish to eat to make you well?" 
To this the old woman replied, "Yes; I should get well if I had the paw 
of a yellow bear to eat." Pii'skine'ir', hearing the words of the old 
woman, now said, "If that be all. I can soon bring you the paw of a 
yellow bear;" whereupon he left the wigwam and flew away in search 
of that animal. 

The old woman thought that this demand would certainly bring about 
the destruction of Pa'skine'u T , as the yellow bear also was one of the 
ana'maqki'u, and even a more powerful ma'nido than the white bear. 

Pa'skine'u T soon descried a yellow bear. Drawing an arrow from 
his quiver and placing it to the string of his bow, he shot it down 



170 THE Ml.NOMINI Indian- um.U 

into tin- body of the yellow bear, killing bim instantly. Be then 
severed one of the paws and carried it back to the old woman's wig- 
wam, on entering which he threw the paw t < >w ;ir<l the <>M woman, 
Baying, ••Here is the paw of the yellow bear which you desired in 
order that you might recover; now use it." The old woman made do 
response to this, l>ut bade the younger « ife of Pa'skinS'U' prepare I he 
paw for lier that she might cat if. She was aware by this time thai 

Pa'skinfi'u' was i c powerful than she was, and while devising some 

plan by which she conid yet bring about his destruction, Pa'skinS'u* 

complained that he himself was Nick. This was only a ruse on his 

pari which had been suggested by his elder wife, who did not wish 
l'. i -kine'ir harmed. 

Alter the old woman had eaten the paw of the yellow hear, she 

asked her daughters where Pa'skinfi'u* was. ami was told that In 1 was 
lying down and complained of being very ill. The old woman was 
alarmed lest her victim might escape her plans of destruction, and, 

desiring to preserve him for her own vengeance, asked him what he 
required to help his recovery. 

I'a'skine'ir's elder w ife w hispered to him to make a request of the ..Id 

woman for something difficult of fulfillment; so he responded, -, l have 
at my sister's wigwam some birds, and there are among them some 
inaqkwa liine'uk (red birds) which, if I could get to eat. would bring 
about my recovery." The old woman had a headband ami breechclotfa 

made of fox skins, which enabled her to travel with great sjieed, so 
When she heard the wish of l';i'skine'u v and realized the great distance 
she had to travel to get the birds, she was not dismayed, but said, 
"Grandson, I shall go tor the birds which you require." and hastened 
to prepare for the journey. She called to her daughters and said. 
"Put down the ladder that I may descend, and SO SOOD as you see un- 
touch the earth below, draw it up that no one may molest you during 
my absence." They then put down the ladder and the old woman 
descended, and as soon as they could see her running away over the 
earth below . they pulled up the ladder, as they had been directed, and 

returned to the wigwam. 

The old woman had a lone, journey before her, but her speed was 

great, and she traveled along day after day until she approached the 
wigwam in which dwelt the sister of Pa skine'ir. When the old woman 
approached near enough to the wigwam to observe the nature of the 
surroundings, she saw on one side of the wigwam a tall post upon 

which was perched a m-st containing the red birds. < >n the other side 

of the wigwam she saw the sister of l'ii skine iT combine, her hair. 
Desiring nol to be discovered, she quietly approached the pole upon 
which the nest was built and began Blowlj to climb it. The move 
ment of the tree disturbed t he birds, when they began to cry out in 
alarm. The sister of l'ii -kirn- u v . hearing something unusual going on. 
Went around the Wigwam where she could see the nest, and disCOV 



Huffman] ADVENTURES OF Pa'skINE'u v 171 

ered the old woman about to rob her of her brother's birds. She 
thereupon ran into the wigwam, and, grasping a firebrand, went out 
to the post, and said, '"What are you doing up there, robbing me 
of birds which I am charged for to care?" The old woman began to 
remonstrate and to reuder an explanation, but the sister of Pa'skinS'u* 
thrust the burning brand against the hips and legs of the old woman, 
burning her so badly that she was glad to slip down and escape, 
returning homeward as rapidly as possible. 

When she reached the base of the cliff upon which her wigwam was 
situated, she called out, " My daughters, let down the ladder that I 
may get up to the wigwam." The girls, hearing their mother calling, 
approached the cliff and, looking down, saw her beneath, when they 
immediately lowered the ladder to allow her to ascend. 

When she reached the top of the rock she was very tired from the 
journey and the difficulty under which she had traveled by reason of 
the burns, so she entered the wigwam and immediately sat down with- 
out uttering a, word. The elder wife of Pii'skine'u T smiled when she 
perceived that her wicked mother had failed in her quest, and Pa'ski- 
ne'u v said, " Have you brought me the red birds which I wanted?"— to 
which the old woman replied saying, " No; I did not succeed in getting 
them for you." The old woman felt that she had been defeated in her 
schemes and no longer attempted to detain her visitors, for she knew 
she was powerless to harm Pa'skine'ir, so she did not oppose then- 
leaving after Pa'skine'u T recovery, which followed soon after the old 
woman had delivered her message. 

When Pa'skine'u r started to return to his own wigwam, where his 
sister dwelt, he was accompanied by his elder wife, the younger going 
back to her father in the mountain, while the three companions went 
each his own way to their home in the air. 

The sisters of the wife of Pa'skine'u T returned to their encampment 
where the ball players lived, and Pa''skine'u v and his wile went their 
own way, arriving at the end of the first day's journey at a forest. 
Here they gathered branches and leaves, upon which they lay down 
and slept. 

Early on the following day they arose to resume their jcurney, but 
were surprised to fiud that quite a clearing had been made during the 
night, by some unaccountable means, and an abundance of food was 
observed. After partaking of the food they set out on their journey. 
The next night they encamped amongst the trees, as before, and on 
the following morning again found the trees cleared away and food 
supplied for their wants. They ate heartily, but, taking none with 
them, they resumed their travels for the third day, in the evening of 
which they again made beds of branches and leaves, upon which they 
lay down and slept. 

On the morning of the fourth day they again found that some unknown 
one had provided fir their wants. After eating sufficiently, they 



lTJ THE MENOMINI INDIANS [«th.aiw.M 

traveled onward until oight. Then said Pa'skin8'u T to his wife, " Here 
we will remain, for we are near t" mj sister's wigwam." 

Pa'skinfi'u' then gathered materials for the erection of a wigwam, in 
which wink bis wife assisted. On tin- following morning Pa'skinfi'u* 
went in visit his sister, who, on seeing him, said, - Brother, where have 
yon been so long .' I have been faring very badly during your absence, 
for I have had scarcely anything to eat 1 am therefore very glad yon 
have returned." 

Pa'skiii< v ir then told his lister where In- had been, and said to 1km-, 
■■We live over there in the grove where you see the smoke ascending. 
('nine over to see as." 

She accompanied her brol her to his wigwam and saw that he had an 
abundance of food, some of which he gave her. Thereafter she had 
sufficient to enable her to live comfortably, as PS'skinB'u* remained 
living near by. 

Ma'nabush left the wigwam occupied by the sister of Pa'skine'u v , 
as he had thus far aided in the success of one of the ana niai|ki u. who 
were his friends, lie went to the place where his grandmother, <><|ko- 
nin si. dwelt. Her wigwam was near a stream which passed by a huge 
rock calded < » qkonc me ("the place of the liver"), over which the water 
tell, forming a dam. beyond which the beavers could neither ascend nor 
descend. One day Ma'nabUSh wanted some heaver meat to eat: so he 
wenl in the water and dug a deep trench to entrap a beaver. In this 
he was successful, and the next day lie dug another deep ditch, from 

which he secured another beaver. <>u the third day, while digging out 
another beaver, be heard i he voices of many animals and birds. These 
proved to be ma'nidos, \\ln> were discussing how they would stop him 
from getting out any more beavers. Bui Ma'nabush succeeded in 
obtaining a third beaver, which, with the others, he ate, throwing the 
bono on the ground for his grandmother. 

The animals, among which were the Wolf, the Fox. the Mink, and 
many others, were still excitedly discussing how they would attack 

Ma'nabush. Vet he heeded them not, but told lii^ grandmother to put 

a kettle over the fire and boil some water, as he wanted to make some 

soup for her. While she was doing this. Ma'nabush gathered together 

the bones and cracked them BO that the marrow would readily come out 
into the water. Ma iiabfish then said to I he old woman, '•( Ira ml mother, 
now I will sing while you dance around the kettle." 

•• No." replied the grandmother, M I Can not dance, for I am loo old." 
•• \ BS, you can. and you must dance, because that is the only way the 

soup will become strong ami more palatable," returned Ma'nabush. 

The old woman still hesitated, but when Ma'nabush began to sing 
she could not resist dancing around the kettle. When she had gone 
but halfway around. Ma'nabush said. "Grandmother, t ake the 

dance i -e effective, and to strengthen the soup, you must remove the 

skirts from your body." she gradually removed her clothing while 



hoffman] ADVENTURES OE Ma'nABUSH 173 

she was dancing, and continued around toward the side where Ma'na- 
biish sat singing. 

"Now, grandmother," said he, "come close to the kettle so that the 
soup will be good." 

While Ma'niibush was occupied in singing, and his grandmother in 
dancing, the ma'nidos became very much excited and made prepara- 
tions to drive both of them away. On the opposite side of the stream, 
Ma'nabiish saw the Owl and the Wildcat talking to each other. 
Suddenly the Owl said, " Hii-hii-liu-hii, hu-hu-hu-hii; see how I shall 
strike him; I shall drive him off easily enough." Then Ma'niibush 
became alarmed, and said to his grandmother, " Grandmother, they 
are going to attack us; let us fly !" 

" But I can uot run; I am too old and feeble to run fast," replied she. 
"Take me on your back and carry me with you." " Well," said Ma'na- 
bfish, " catch hold of my back and I will bear you off, for they are 
coming at us now." 

So the grandmother of Ma'niibush grasped him by the shoulders, he 
belping her to get upon his back, when he ran away just in time to 
escape the attack of the ma'nidos, who were ana'ruaqkl'u. 

When Mii'niibush had gone far enough for safety, he threw his 
grandmother from his back upon the ground and hurt her consider- 
ably. She was then told to gather together some birchbark and other 
materials to make a wigwam, which they soon erected and made 
habitable. 

One day Ma'niibush went off into the woods to hunt, and when he 
returned he found that his grandmother was awaiting him to prepare 
their meal, but he had not succeeded in procuring any game. 

THE ORIGIN OF MAPLE SUGAR AND OF MENSTRUATION 

The decrepit condition of Noko'mis is lost sight of in the following 
myth, which pretends to account for the origin of maple sugar. When 
Mii'iiabush returned empty-handed from his hunting trip, as related 
above, he and his grandmother, Noko'mis, gathered together all their 
effects, moved away from the place where they had dwelt, and built a 
new wigwam among the trees in the new locality. 

These trees were maples, and the grandmother of Ma'niibush said to 
him, "Now, my grandson, you go into the woods and gather for me 
some pieces of birchbark; I am going to make sugar." So Mii'niibush 
went into the woods and gathered some strips of birchbark, which he 
took back to the wigwam, where his grandmother had cut some pieces 
of bark to make thread for sewing together pieces of birchbark to 
make vessels to contain the sugar. 

The grandmother of Ma'nabiish then went from tree to tree, cutting 
a small hole into the bark of each and inserting into each cut a small 
piece of wood over which the sap ran into the vessels placed beneath. 
Ma'nabiish followed his grandmother from tree to tree, watching her 



174 THE MKNUMINI INDIANS [kth.ann 11 

and looking for the sap '<> drop into the vessels, l>nt none was to be 
Been. When she bad gone around among the trees, and cut bolea for 
as many vessels as she bad made, Ma'nabush went back and looking 
into the vessels saw that all of them had Buddenlj become half full of 

thick simp. 

Ma naiiiisli dipped bis finger into the sirup ami tasted it. Finding 
it Bweet, he said. •• My grandmother, tliis is all very good, luit it will 
not ili> tti have these trees produce sirup in this manner. The people 
will not have any work if they make sugar so easily; thej must out 
wood to boil the sirup for several nights, and to keep them occupied 
thai they may nol gel into bad habits; 1 will change all this." 

So Ma'nabush climbed to the very top of one of the trees, when he 
took his hand and sea tiered water all over the maples, like rain, so that 
the BUgar should dissolve and flow from the trees in the form of sap. 

This is why the uncles of Ma'nabftsb and their descendants always 

have to work haul when they want to make sugar. W 1 must be cut, 

vessels must be made, and the sap that is collected must be boiled for 
a long time, otherwise the people would spend too much time in idleness. 

Having brought about this benefit to the Indiana, Ma'nabush Anally 

became jealous of the attentions of the Hear, who always called at his 
grandmother's wigwam when he went away. Killing this intruder, 
Ma'n&bush finally left the land id' the Indians anil sought a resting 
place where the hunters, already referred to in the ritual of the Mitii'wit, 
went to seek him and to ask for favors. 

The myth then continues as follows: 

( die day Ma'nabush went away into the woods to hunt for something 
to eat, but being unsuccessful he returned to his wigwam. When he 
entered he saw his grandmother seated upon a mat with her hair nicely 
e bed, as he had never seen it before. So he saiil to her: 

"Grandmother, l Bee yon have combed your hair very nicely and put 

on clean clothes; have you had a visitor, or why have you done si..'" 

His grandmother made no satisfactory reply, and he asked nothing 
further regarding the circumstance : but lie suspected that someone 
had been there and that she did not want him to know it. 

On the following day Ma'nabush again went away into the woods to 
hunt, and when he returned he again found his grandmother seated 
upon a mat. her hair nicely arranged, and her best skirt and leggings 
on. lie said nothing, but Ins suspicions became stronger that someone 
had been to the wigwam dining his absence. 

On the following morning Ma'nabush again went away into the woods 
to hunt, and when he returned to the wigwam he found his grand- 
mother just as he had found her twice before. 

The next morning Ma'nabush pretended to go into the woods to hunt 
as before, but he soon came back near to his wigwam to discover who 
visited his grandmother. He suspected that it was the Bear, but he 
wanted to be certain. He had not long to wait before he heard the Bear 



hoffman] ORIGIN OF MENSTRUATION 175 

coming along a trail leading to the wigwam, snorting and grunting, so 
he kept very quiet. Presently the Bear came into view, waddling from 
side to side and making directly for the wigwam, which he entered. 
Then Ma'nabfish got a piece of dry birchbark and lit one end of it, 
making a fierce blaze ; he then went quietly up to the doorway of the wig- 
wam, and, pulling aside the cover, saw the Bear with his grandmother. 
He threw the burning bark at the Bear, striking him on the back just 
above the loin. The Bear, frantic with pain, rushed out of the opposite 
door of the wigwam, and sped away through the woods and down the 
hill toward a stream. Before reaching the water, however, the flames 
had burnt the hair from the Bear's back, because the bark was still 
adhering to his body, and he fell dead. 

After Mii'iiiibush had thrown the blazing bark at the Bear, he ran 
away from the wigwam to hide in the brush, but when he saw the Bear 
running away through the woods, he followed him, and ere he came up 
to where the Bear was, the latter was already dead. Taking up the 
carcass, Ma'nabfish carried it back to his wigwam, which he entered 
and threw the body down on the floor before his grandmother, saying, 
"There, grandmother, I have killed a bear; now we shall have some- 
thing to eat." 

" How did you kill him, my grandson?" said the grandmother. 

"I killed him," replied Ma'nabfish, not wishing to admit that he had 
burnt him to death. 

Ma'nabfish cut up the Bear and offered a piece to his grandmother; 
but she cried out excitedly, "No, my grandson, that was my husband; 
' I can not eat it." 

Mii'iiiibush then took up a clot of the Bear's blood and threw it at 
his grandmother, hitting her upon the abdomen, saying, "There, take 
that!" Then she replied, "For that act your aunts will always have 
trouble every moon, and will give birth to just such clots as this." 

Ma'nabfish then ate all he wanted of the meat and put the rest aside 
for another time. 

MA'NABtTSH AND THE BEAR ANA'MAQKl't? 

A few days after the above occurrence Ma'nabfish decided to go on a 
journey to see how his uncles were faring, and to learn if he could 
be of assistance to them. He traveled far, and at the close of one day 
he saw a wigwam and approached it, finding therein a family consist- 
ing of six persons— the father, mother, three sons, and a daughter. 

On entering the wigwam Mii'iiiibush said, " My friends, I am glad 
I have found you, for I want to see how all the people are getting along. 
So it will always be; some will live here and others will live else 
where; all will be scattered, but it is better so that each will have 
enough game to hunt for food." 

Mii'iiiibush, being asked to enter and partake of the little they had, 
did so, and remained there. 



176 THE Ml MiMlNI INDIANS [eth.ann. u 

Pood being scarce with this family, the three Bona decided to go 
limiting the next day, and early in the morning they started away to 
the woods. They followed a trail for a great distance until they came 
to a poinl where it branched. Bere the brothers separated — one taking 
the left-hand brail, the other two the trail to the right Kadi of the 
brothers had a dog, and as the snow was on the ground they wore their 
snowshoes. The eldest brother was one of the two on the right-hand 
trail, who had not gone far before the dogs scented a bear, which 
started out of the brush and ran. The dogs pursued the animal, and 

the brothers followed the dogs. They had not gone tar before the elder 
succeeded in Bhootingan arrow through the body of the bear, killing 

him. 

The two young men then took up the bear and returned to the fork 
of the trail, where they were met by their brother, when they all 
returned to their father's wigwam. They threw down the bear, saying. 
■• Father, here is a bear whieh we killed: now we shall have something 
to eat." 

To this the father replied. •• When I was a young man I used to get 
two bears in one day: hunters nowadays don't do so well." 

The sons said nothing, but early the next morning they set out on the 
trail they had gone the day before. When they got a short distance 
beyond the fork of the trail the dogs scented a bear whieh was hid- 
den in the brush, and began to bark. The bear started off in the direc- 
tion Of the right-hand trail, the dogs chasing him. and two of the boys 
following the dogs. After running a great distance the second son in age 
drew his arrow and shot the bear through the body, killing him. Then 
the two took up the bear and started back to the fork of the trail, where 
they met the youngest son, who also had shot a bear which he found in 
the left-hand trail. The boys then returned to the wigwam, and throw- 
ing down the two bears, said to their lather — 

•• Father, here are two bears which we have brought you; now you 
shall ha\c something to eat." 

Their father replied by saying, ••When I was a young man I used to 
gel three bear8 in one day; but hunters nowadays don't do so well." 

The boys felt rather disappointed at this response, but said nothing. 

On the next morning they again started away early, taking the same 
trail on which fchej had before found bears. When they came to the 

fork Of the trail, they saw the sa brush which they had previously 

observed, and in which the dogs had scented the bears. Presently the 
dons began to bark and a bear started out to run away, but the young- 
est of the three ran after him and shot him with an arrow. Another 
bear was found by the dogs, which began to bark, and the brothers, 
Starting out anew, soon overtook and killed him. They had not recov- 
ered their breath before a third bear was aroused from its hiding place 
ami started away, but the brothers pursued this one also, soon over- 
taking it and killing it with arrows. 



hokfman] THE BEAR ANA'MAQKI'U 177 

They now got the bears together and took them home to the wigwam. 
Throwing them down before their father, they said, "Father, here are 
three bears; now you shall have something to eat." 

Their father replied, saying, " When I was a young man I used to 
get four bears in one day; but hunters nowadays don't do so well." 

The boys did not know what to make of this remark, but kept quiet, as 
they intended to see what success they would have on the following day. 

The father then dressed the meat and a feast was prepared, of which 
they all ate heartily. 

Now, these bears which had been killed were the servants of the 
Bear chief of the ana'inaqki'u, who dwelt in a lofty, long mountain in 
the direction in which the young men hunted, but much farther away; 
and every time a bear was killed, although the body remained, the 
shade of the bear returned to the home of the Bear chief, where his 
wounds were visible to all the others. 

The Bear chief became very angry at the destruction of his servants, 
so decided to capture and destroy the hunters. He called one of his 
servants and said to him, "You go to the brush at the fork of the trail 
where the boys killed your brothers, and the moment they come back 
and the dogs discover you, you must return with all speed to this 
place. The mountain will open to let you in, and the hunters will 
follow; then I shall take them and punish them. 

The servant of the Bear chief started off to the brush at the fork of 
the trail and awaited the coming of the three huntsmen. 

Next morning, after the father of the boys had prepared the feast, 
the two elder sous started off to hunt, leaving the youngest brother at 
home. The snow was soft and slushy, and the air was so damp that 
the bowstring of the elder brother became unfastened, while that on 
the bow of the younger brother became broken. Just as this mishap 
was discovered the dogs began to bark, and to chase a bear, the servant 
of the Bear chief, out of the brush where he had secreted himself. The 
bear ran rapidly along the right-hand trail, the dogs and the brothers 
following. In this way they traveled a great distance, but finally saw 
a large mountain before them, stretching to the right and left of the 
trail upon which they were. The servant of the Bear chief was 
expected at the home of the ana'maqki'u, and the mountain opened 
to admit him, the dogs following, and the elder of the brothers follow- 
ing the dogs into the very middle of the mountain. The other brother 
had become so exhausted that be was still far behind. When the 
elder had reached the middle ot the Bear chief's wigwam, he realized 
where he was; he saw bears on every side of him, sitting around as if 
they were holding a council, which indeed they were doing at that 
very time. The bear which the elder brother had been chasing was 
lying panting on the ground near his feet, but when he saw where he 
was he made no attempt to shoot the animal. The chief of the bears 
then said to the young man, "Why are you trying to kill all of my 
14 etii 11' 



178 THE MKNu.MIM INDIANS ""*" 

people 1 Don't you sec that around you then arc a number with 
arrows sticking into their bodies 1 That ia the work done by you 
and your brothers. I will put a stop to this by transforming you into 
a bear." 

By this time the second brother came np breathlessly to where the 
eldest one stood, and cried out. "Dont you Bee that bear lying then-: 
why don't yon shoot him?" — and grasping his arrow he attempted to 
thrust it into the bear; but his brother held back his arm and said, 
"Dont yon sec when- you are 

The one addressed was not aware that he was in the presence of the 
chief of the bear an&'maqkl n, but continued to straggle forward to 
kill the bear. Again the elder brother remonstrated with him. and 
then he looked up and beheld the angry bears about him. On one side 
were the servants of the Bear chief, while on the other side, but farther 
away, were the servants of the chief's sister, who also was there. The 
chief's sister had compassion on the two young men and begged her 
brother, the Bear chief, not to kill them. lie told them that he would 
not take their lives, but that he would transform the brothers in Bach a 
way that they would be half bear and half human — the arms and legs 
being like the fore and hind legs of a hear, while the head and body of 
each should remain as they were. There wen- two springs of water in the 
grouuil near where the brothers were standing. When the Hear chief 
advanced to them, he took from the water a bunch of moss and rubbed 
it over the boys' legs and arms, when these members immediately became 
likened to the corresponding limbs of a bear. 

In the meantime, the father of the boys, having awaited in \ain their 
return, started out to find them. The Bear chief knew that search 
would be made for the young men. so he told one of his servants to -.. 
to the brush at the fork of the trail, and there await the boys' father. 
The father, on reaching the fork of the trail, did not know which 
direction his sous had taken, but after a few moments' search hi 
covered fresh tracks of snowshoes leading forward toward the brash from 
which the bears had appeared. In following this trail the father went 
forward bo fast that he stumbled, and Calling slid headlong into a cavity 
in which the bear servant of the Bear chief had secreted himself. The 
bear thereupon broke the man's neck, anil awaited the coming of any- 
one else who might search for the young men or their father. 

When the father did not return to the wigwam, his wife knew that 
some disaster had befallen him. so she decided to follow his trail and to 
l.arn. if possible, what had become of him and her two sons. She 
started upon the course taken by the now missing men until she arrived 
at the fork of the trail. Here she discovered the tracks of snowshoes 
leading forward on the two branches of the trail, but she was undecided 
which Bhe Should follow. Sin- espied t lie brush, a short distance ahead. 
where the beat- had before secreted themselves, and while contemplat- 
ing the situation tell upon the snowshoe tracks made by her 



Hoffman] THE BEAR ANa'mAQKI'u 179 

husband. She hastened forward to learn where they led, but ere she 

reached the bushes, upon which her eyes were momentarily directed, 
she came to the cavity where the bear was hidden and where her hus- 
band lay dead. Slipping into the hole, feet foremost, the bear grasped 
her and broke, her neck. The bear then returned to the wigwam of the 
Bear chief and reported what he had done, in revenge for the attack 
made mi his brothers by the young hunters. 

As their mother and father did not return home the youngest son 
and his sister became alarmed, and instantly felt that some great mis- 
fortune had befallen them. They felt confident that their parents were 
no more, but could not imagine how they had perished, nor through 
what manner they had brought upon themselves the anger of someone 
unknown to them. 

Near the wigwam occupied by the two orphans stood a large tree 
with strong, wide-spreading branches, upon which the boy often amused 
himself and from which he could see a great distance. He kept watch- 
ing for the return of his brothers, then for his father, and now he 
strained his eyes in trying to see some sign of life, as. since his mother 
also was among the missing, he felt very lonely and sad. The respon- 
sibility of providing for his little sister now devolved on him, and as 
he was compelled to hunt for something to eat he decided to prepare 
himself also for making search for the missing ones. 

The little boy told his sister that he would go away to hunt some 
game, and also to see if he could ascertain anything regarding the fate 
of his brothers and his parents, but the girl cried and begged him to 
abandon such a dangerous undertaking. The boy was not to be 
influenced, but began to prepare himself for the journey. lie made 
four arrows, one having a shaft of osii'skimino'na,' another of pewo'- 
naskin (reed), another of mo'nipio'nowe (tamarack), and the fourth of 
okapuowe (kwapu'owe=hazel). He also made a small bow, and went 
out to the large tree near the wigwam and got down his snowshoes, 
which had been hanging there. The right snowshoe was called dodo'pa 
(small saw-whet owl) and the left snowshoe was called the kukfi'kuu 
(horned owl). 

Early next morning he went to a small bark box, under which he 
kept his little dog, called Waisau'wita' (Eed-mouth), and let it out 
so that he might accompany him. Then the little hunter started out 
on the trail on which his brothers and his parents had departed, and 
traveled along for a great distance until he came to an immense tree. 
Here he rested, but his little dog began barking at the tree, and this 
led the boy to think that perhaps his parents might have been killed 
there; so he stepped back, and taking one of his arrows out of his 
quiver he attached it to the string of his bow, and shot it into the root 
of the tree, whereupon the latter took fire, with a noise like the rum 
bling of thunder, and was consumed by the Haines. 

1 A commou weed growing about gardens and iu the woods. 



180 THE MENOMINI INDIANS [ira. anv u 

When this li:i< I been accomplished the boy continued his journey 
until he came to the fork of the trail. Bere he stopped tor ;i moment 
to decide which one of the two branches he sin mid follow. Seeing the 
snowshoe tracks on the right, he took the trail in that direction, and 
presently espied the bushes where the bears used to secrete themseh es. 

Now ii happened thai the Bear chief knew what was transpiring, 
and when he found thai the boy was going in pursuit of Ins losl brol ti- 
ers he sent n very small bear servant to the bushes t<> await the boy's 

coming and to endeavor in cause him to trai erse the trail to the in- 

tain w here the ana'maqkl'ti dwelt. 

As the boy reached the brush his little dog ran toward it and began 

barking, whereupon the little bear ran out and away for his h eas 

last as he could. 

The dog followed the bear, and the boy followed his dog onward 
and onward until the large mountain, the wigwam of the Bear chief, 
appeared in Right. The snow was wet and heavy, and the thong of 
the boy's right snowshoe became so loose that it finally broke, com 
polling the boy to stop to repair it. By the time this was done the 

little bear and the doe- o,,r BO tar ahead of him that he could hear the 
barking but faintly. While the boy ran he said to his snowshoes, -Now 
we will have to hurry or we shall lose both the bear and the dog." The 
snowshoes continued to sing like the dodo pa and the kuku'kuu, one 
Baying ••te-e-e g-s-e . te-6 5-e 6-e ." and the other "hfi-u-u-u-il-n', hu-n a- 
ii-u-u'." 

The sister of the Bear chief, who had had compassion on the elder 
brothers of the boy, now smiled at the curious sight when she saw him 
coming toward her brother's wigwam with singing snowshoes. for she 
could see and hear all this although she dwelt in the mountain. 

The little boy continued to run after his dog, but the mountain had 
opened to receive the little bear, when the dog also eutered iii pursuit. 
When the little boy reached the base of the mountain he heard the 
barking ahead of him, but thought the dog had crossed over to the 
other side, so he continued until he reached the opposite base of 
the mountain. Then, stopping to listen, he heard the barking behind 
him. so he ran back to the other side searching for his dog. 

Bnl the sound proceeded again from the direction whence he had just 
come: therefore he started to return, but becoming tired he halted an 
instant after he had reached tin- summit of the mountain, when he heard 

the voice of the dog beneath him. lie knew then where he was, and 
calling out to the Bear chief, said. '-Let my dog out: I want him!" 
Hearing no response, he again called out to the ana'niaqki u. ■■ Let my 
(logout: I want him! [f you do not, I shall destroy your wigwam !" 

As the Bear chief did not respond to tins demand, the boy descended 
the mountain, and drawing one of his arrows pointed it at the base of 

the heighl and shot through it. This set the mountain afire and 
destroyed it. as well as the Bear chief anil his servants, l'.ut the sister 



hoffman] TRANSFORMATION OF THE BROTHERS 181 

of the Bear chief and her servants were spared, because she had tried 
to prevent her brother from punishing the two elder brothers of the boy. 

When the young huntsman entered the wigwam of the bears he saw 
the condition of his brothers, and while gazing at them, utterly unable 
to devise some means of relieving them of the bear's paws and legs 
into which their hands, arms, and legs had been changed, the sister of 
the Bear chief came to him and said, " Little boy, take some moss out 
of that spring and let your brothers smell of it; then they will be 
restored to their former condition." The little boy thanked the sister 
of the Bear chief for this information, and going to the spring near the 
feet of his elder brother took from it a handful of wet moss and held it 
to their nostrils, whereupon the bear skin became detached and dropped 
from their arms and legs. 

The three brothers then left the wigwam of the ana'maqki'ii and 
returned to their sister, who now required their help and protection. 

The myth then continues, but Ma'nabush appears to have retired 
from the field, remaining at the wigwam of the hunter while the young 
men went out. 

HOW THE YOUNG HUNTER CAUGHT THE SUN 

Because the youngest brother had restored to his sister her elder 
brothers, she made for him a fine robe of beaver skins trimmed with 
colored porcupine quills. He was very proud of this garment, and wore 
it almost constantly. 

One day while the two elder brothers were out hunting in the forest, 
the youngest went away to hide himself and to mourn because he was 
not permitted to join them. He had with him his bow and arrows and 
his beaver-skin robe; but when the Sun rose high in the sky he became 
tired and laid himself down to weep, covering himself entirely with his 
robe to keep out the Sun. When the Sun was directly overhead and 
saw the boy, it sent down a ray which burned spots upon the robe and 
made it shrink until it exposed the boy. Then the. Sun smiled, while 
the boy wept more violently than before. He felt that he had been 
cruelly treated both by his brothers and now by the Sun. He said to 
the Sun, " You have treated me cruelly and burned my robe, when I d id 
not deserve it. Why do you punish me like this?" The Sun merely 
continued to smile, but said nothing. 

The boy then gathered up his bow and arrows, and takiug his burnt 
robe, returned to the wigwam, where he laid down in a dark corner and 
again wept. His sister was outside of the wigwam when he returned, 
so she was not aware of his presence when she reentered to attend to 
her work. Presently she heard someone crying, and going over to the 
place whence the sound came she found that it was her youngest 
brother who was in distress. 

She said to him, " My brother, why are you weeping?" — to which he 
replied, "Look at me; I am sad because the Sun burned my beaver-skin 



182 THE MKNoMINI INDIANS [tm.um.U 

robe; I have been oruelly treated this day." Then be turned his face 
away and continued to weep. Even in hi> sleep he sobbed, because of 
his disttf 
When he awoke, he said to hi> Bister, •■ My sister, give me a thread : I 

wish I(i use it." 

she handed him a sinew thread, bul he said to her. •• No, that is oot 
what I want: [want a hail thread." She said to him, "Take this; tins 
1^ strong." •• Nil," he replied, "that is not the kind of a thread 1 want ; 

I want a hair thread." 

she then uiiderst I his meaning, and plucking a single hair from 

her person handed it to him. when he said. •• That is what I want." and 

taking it at both ends he began to pull it gently, si thing- it out as it 

continued to lengthen until it reached from the tips of the fingers of 

one hand to the ends of the lingers of the other. 

Then lie atarted out to where the Sun's path touched the earth. 
When he reached the place where the Sun was when it burned his robe, 
the little boy made a noose and stretched it across the path, and when 
the Sun came to that point the noose caught him around the neck and 

began to choke him until he almost lost his breath, it became dark, 
and the Sun called out to the ma'nidos. "Help me, my brothers, and 
cut this string before it kills mc." The ma'nidos came, but the thread 
had mi cut into the tlesh of the Sun's neck that they could not sever it. 
When all but one had given up, the Sun called to the Koq'kipikuq'ki 
(the mouse) to try to cut the string. The .Mouse came up and gnawed 
at the string, hut it was difficult work, because the string was hot and 
deeply embedded in the Sun's neck. After working at the string a 
good while, however, the Mouse succeeded in cutting it, when the Sun 
breathed again and the darkness disappeared. If the Mouse had not 
succeeded, the Bun would have died. Then the boy said to the Sun, 
•• For your cruelty 1 have punished you; now you may go." 

The boy then returned to his sister, satisfied with what he had done. 

THE HUNTEB AND THE I.LK PEOPLE, AND HOW Till". MOOSE WEKE 

DEFEATED 

In this myth the hunter proves to have been Ma nabush, he having 
in some unexplained manner assumed the dress and manner of a hunter, 
and in that guise experienced some curious adventures, as follows: 

The three brothers now lived with and provided for their sister, until 
one day the eldest felt inclined to go away hunting in a region which 
he had not before visited. While away, at a great distance from his 
own kindred, he came upon a wigwam inhabited by a family of three 
persons — a man and his wife and their only child, who was a girl. The 
young hunter became fond of the girl and married her, but soon moved 
away and built a wigwam of his own. In due course of time the hunt- 
er's wife bore a child, and then the hunter was obliged to hunt for 
more game and tins to provide for his little family. His wife was not 



boffmax] THE HUNTER AND THE WOLF 183 

of agreeable disposition, so they did not get along so pleasantly as might 
have been hoped. 

The hunter went into the woods one day, but, although he traveled 
until nightfall, he failed to get any game, and returned home disap- 
pointed. The next day he again went out to procure some food for his 
wife and child, yet, notwithstanding he was a good hunter, he again 
failed to obtain any. 

The wife then said to the hunter, "Why is it that you cannot get me 
enough food to eat ? — you were more successful in former days." The 
hunter told her that he could not account for his ill luck, and that he 
would try his fortune again on the following day. 

On the morning of the morrow it snowed heavily and he went through 
the woods looking in every direction for game, but the only thing he 
got was a partridge. It stormed so severely and the snow drifted so 
much that he became lost; soke endeavored to find some familiar local- 
ity that he might return to his wigwam, but without success. Night 
approached, and, not knowing his whereabouts, the hunter gathered 
together some brush and wood to build a fire and to make a shelter to 
camp during the night. Having done this he laid down and went to 
sleep. How long he slept he knew not, but when he first awoke it was 
still dark. While yet awake he suddenly thought he heard something 
approaching. He closed his eyes and pretended to be asleep, but the 
sound came so close to him that he opened his eyes slightly and to his 
amazement saw a Wolf standing near by, which said to him, "My 
brother, you are going to starve; yon have not killed anything today; 
I came to you because I pity you. Your wigwam is close by and you 
will see it when daylight approaches; then you must go home and cook 
and eat your partridge." 

When the sun rose, the hunter went home to cook the partridge for 
his wife and child, but found that the child had starved. After he had 
completed his work he returned to the woods again to hunt some game, 
and, arriving at the place where he had camped the night before, he 
found the Wolf there awaiting him. The Wolf said, "You must now 
kill some deer which I will drive close to you, but you must keep the 
liver and the fat for me ; the remainder you may carry to your wigwam." 

The hunter was pleased to hear this from the Wolf, and agreed to 
give the liver and fat of the deer to him. The Wolf started away, and 
presently a deer came running by the place where the hunter stood, 
closely followed by the Wolf. As the deer came near the hunter he let 
fly an arrow, wounding it, which enabled the Wolf to catch it and kill 
it by tearing open its throat. The hunter then dressed the deer, giving 
the liver and the fat to the Wolf for his assistance, and taking to his 
wigwam the remainder of the deer, including the paunch filled with 
blood. As the hunter approached, his wife was cutting wood, and 
when she looked up and saw her husband coming back with the deer 
she appeared very much pleased. She took the deer and was engaged 



184 THE MENOMINI INDIANS [eth. ans .14 

in cutting it up to broil, bul not finding the liver she said to her bus 
band, "What have you done with the liver; you know I am very fond 
of it!" 

Be replied, saying, •• I did not bring the li \ <t with me;" whereat she 
Beamed satisfied. Ee did not want to tell her he had given it to the 
Wolf, because he did not want her to know that he had killed the deer 
only through his assistance, and thought the Wolf was entitled to at 

least so small a portion. 

The next day the hunter again went into the woods, where he met the 
Wolf awaiting him as before. Upon their meeting the Wolf said to 

the hunter, -'Now I will drive another deer past this place where you 

stand, and you must shoot it : all I want in return is the liver and the 

fat." 

The hunter prepared himself, while the Wolf started away to find 
another deer. In this he soon succeeded, and, driving it by the place 
where the hunter stood, the latter shot an arrow into its body which 
disabled it, when the Wolf soon overtook it and killed it by tearing 
open its throat as before. The hunter dressed the body of the deer, 
as usual, giving the liver and the fat to the Wolf, after which lie started 
to return to his wigwam. As he was going away, the Wolf said to the 
hunter, "Tomorrow morning you will return again, when we shall get 
still another deer." 

••All right," replied the hunter. "I will return, as you ask me." 

Alter the hunter had reached his wigwam his wife again prepared 
to broil the meat, but not finding the liver she asked her husband, in an 
angry tone, -What have you done with the liver; you know I am fond 
of it and wanted yon to bring it to me?" The hunter made an evasive 
response, not wishing to tell her what he had done with the liver, after 
which they both ate their meal in silence. 

On the following morning he again went away to hunt, finding the 
Wolf where they had parted on the preceding evening'. The Wolf 
seemed glad to see the hunter and said, '• Now, my brother, you get 
ready your bow and arrows while 1 go out to find a deer, and when I 
drive it past this place you must shoot it." The hunter made the nec- 
essary preparations while the Wolf started off in search of a deer, which 
he soon found and drove by the place where the hunter stood. He 
shot an arrow into its body which disabled it. when the Wolf soon 
overtook the deer and killed it in the same manner in which he had 
dispatched the others. 

The hunter dressed the deer, throwing the liver and fat to the Wolf, 
when the latter said. •• Now. my brother, go home with your deer, but 
come back again tomorrow." The hunter agreed to do so and started 
home. J lis wife met him at the wigwam as usual. When she cut up 
the carcass she looked for the liver, but not finding it she turned 
angrily toward her husband and said, "Where is the liver; you know 
I am very fond of it and that 1 asked you for it before?" He replied, 



Hoffman j THE HUNTER AND THE WOLF 185 

"I have left it in the woods, and think you ought to be well satisfied 
with the meat." 

She was jealous of his apparent carelessness, but nothing further 
■was said during the meal, soon after which they both went to sleep, for 
night had come. 

On the following morning he again went away to hunt, and returning 
to the spot where he had left the Wolf the preceding evening he found 
thatma'nido awaiting him. The Wolf said to the hunter, "Now, my 
brother, you get ready your bow and arrows, while I go out to find a 
deer, and when it runs by this place you must shoot it with an arrow." 
The hunter prepared himself as before, while the Wolf disappeared 
among the trees. Soon the hunter heard the crackling of twigs, and a 
deer came running past, closely pursued by the Wolf. Then the hunter 
let fly an arrow, disabling the deer, when the Wolf soon overtook it 
and killed it by tearing open its throat as before. Then the hunter 
dressed the carcass, but gave the Wolf only some fat and a piece of 
meat, telling the Wolf that he wanted this time to give the liver to his 
wife. The Wolf said nothing in response to this, but appeared to be 
disappointed. The hunter went home as before, threw down the car- 
cass of the deer, when his wife immediately began to look for the liver, 
which she found. 

She seemed gratified that she had compelled her husband to do as 
she had wished. He said to her, " Bat the liver, but be careful that you 
eat all of it, and do not leave any part of it lying about anywhere." 
She was only too glad to follow her husband's advice, but little knew 
what it would cost her. 

On the following day he again went to the place in the woods where 
he had parted with the Wolf on the preceding evening, but the Wolf 
was not there. The hunter looked in every direction, but there were 
no signs of him. During the day there came in sight only one deer, at 
which the hunter shot, but missed, and the deer ran away. The hunter 
traveled all day in quest of it, but his search was of no avail. Night 
coming on he built a fire and prepared a shelter where he could sleep. 
He had not long settled himself for the night when the Wolf came up 
to the fire and laid down by it, panting and wearied. The hunter said 
to the Wolf, "My brother, where have you been that you look so tired?" 
To this the Wolf replied, "I have been hunting, but because you gave 
your wife the liver, I have not been successful; you should not have 
given it to her. She is a wicked woman, and you should leave her and 
find a wife among other people." 

These words made the hunter think of how he had been treated by 
his wife, and he finally said to the Wolf, " My brother, your words are 
good, and I shall do as you advise me." Then the Wolf took from his 
foreleg the "dew claw," and gave it to the hunter, saying, "Take this, 
my brother, and wear it about your wrist always; when you have it you 
will be strong and nothing can escape you, and you will be successful 



18b THK MKMiMIM INDIANS ra.unr.l« 

in everything yon undertake; but ifyouremove it from your wri-t yon 
will be defeated." 

The huuter took the olaw which the Wolf gave him, and attached it 
to his left wrist, when the Wolf said, "My brother, your name will 
henceforth be Nano'kupa'qkweni'sitaV When yon Leave this place, go 
in any direction lint toward yonr wigwam; yon will find people who are 
great gamblers, and he who is the losing one of this people yon will 
know as the father of the girl whom you will take to be yonr wife. Tbe 
family consists of seven persons, the father, the mother, tour sons, and 
one daughter. Now I shall leave yon." Then the banter and the Wolf 
parted — the Wolf disappearing in the forest while the hunter took his 

bow ;iiid arrows anil set out in the Opposite direction. 

The hunter now traveled through a country which he had not before 
seen nor heard of. There was game in every direction, but he had not 
yet come to a place where there were signs of human beings. I. ate 

in the afternoon, when he was tired and cold, and did not know what 

course to take to find a settlement, he heard a sound like that made 
by cutting wood, lie proceeded very cautiously in the direction of 
the noise, peering from side to side, and discovered not far away two 
camps. But near to where lie was he saw a large dead tree which was 
smouldering and which he approached to warm himself. While here 
seated and contemplating what might be his nest adventure lit- heard 
some one approaching in the direction of the nearest camp. On looking 
Up he saw coming toward him an old woman who seemed preoccupied, 
for her eyes were directed toward the ground. She came almost up to 
the hunter before she saw him, and becoming alarmed atthe sight of a 
stranger she hastened back to her wigwam. 

The old woman's husband was asleep, so when she entered the wig- 
wam she shook him by the shoulder and said. "Wake up; I have just 
come from the burning tree and there saw Nuun'kiipii qkweni'sita v ." 

The old man, on hearing these words, immediately raised himself 
from the robes, and calling to his youngest sou said, "Come here, my 
son." The young man approached his father, who then said, "Your 
mother says she has just returned from the burning tree where she saw 
Nano knpii'(|kweni'sitii v ; go to him and bring him to me, for I think he 
must be your brother-in-law." The young man grasped his warclnb 
and went out to find the hunter and to bring him to the wigwam. 

This old man and his family were the chief of the Omas'kos i Elk 
people), who occupied the first village which the hunter saw, while the 
secoud village was inhabited by the Mo"s (Moose people). The inhabi- 
tants of these two settlements were great gamblers and were antago- 
nistic to each other, because the Moose people were usually successful 
in any games undertaken, whereas the Elk people believed their lack 
of success due to some trickery. 



1 This signifies a foot shaped like the oblong rawhide traveling bag used bj Ihe Indians lor stow- 
ing away small articles. Xano'kup&'qkwt, carrying bag: iit'ti'fa'". foot. 



hoffmax] THE MYSTIC TOBACCO 187 

When the son of the old niau went out to find the hunter, he 
approached hiui in a very threatening manner and made gestures as if 
he were going to club the hunter to death. The hunter, however, only 
smiled at the young man's actions, whereupon the latter dropped his 
club, and approaching the hunter said to him, "Come to my father, 
my brother, as he wishes to see you; he says you must be Nano'kupa'q- 
kweni'sitii T , who is to become my brother-in-law." The hunter arose, 
pleased at the invitation, and followed the young man to the wigwam, 
where he was met by the old man, who bade him enter and be seated. 

The old man then said to him, "My son, you must be Nano'kupa'q- 
kweni'sita T , of whose coming I have been aware; you are to become 
my soil in-law." 

The hunter replied, "Yes, I am known by that name, and by what 
the Wolf told me, you are no doubt the chief of this village." 

"Yes," replied the old man, " I am the chief of this village, which is 
occupied by the Elk people ; but the other village, which you see yonder, 
belongs to the Moose people, with whom we have not fared very well 
of late." 

Then, calling forward his daughter, the old man continued, "This, 
my son, is my only daughter, who is to become your wife. Take her if 
you desire." Then bidding the girl to advance where the hunter could 
behold her comeliness, she went toward the stranger a few paces, where 
she stood abashed and with downcast eyes. The hunter admired her, 
and stepping forward took her by the hand and led her toward the seat 
he had occupied, saying to the old man, " 1 will take her, my father, 
and remain with you until we have conquered the Moose people." 

To signify that he was well pleased with his choice, and to honor his 
father-in-law, the young hunter pulled forth from his pouch a short 
piece of tobacco, which he broke in two, retaining one portion for him- 
self, and handing the other to his wife, saying, " Give this to your 
father that we may have a smoke." She took it and handed it to her 
father, who rubbed it between the palms of his hands, whereupon 
tobacco kept dropping to the ground in such quantities that there was 
a great heap, sufficient to last for many days. Portions of it were sent 
to every person in the village, and yet there did not appear to be any 
diminution in the quantity of tobacco. The act of sending out tobacco 
to all the people was intended to inform them that the old man had 
now a son-in-law, by which they also learned that the stranger was 
^Nano'kupa'qkweni'sita T , of whom they had heard through the old man. 

The Moose people hearing of the events which were transpiring in 
the village of the Elk people, came ou a visit to the Elk people a few 
days later, saying to the new wife of Nano'kupa'qkweui'sita v , " Our 
women have come to play a game with your husband, to see whether 
he is better at playing with plum-stones than we are." The girl 
informed her husband what the Moose people said, and told him, " Be 
careful, my husband, because they are good players, and if you lose 



18S THE MENOMINI INDIANS [ptii.ann.14 

they will beat all of us with Btioks ami club8, fts they always do wheu 

we an- defeated." 

The banter came out of tin- wigwam, ami advancing to the .Moose 
women, said, •• I heat yon want to play a game of prom-stones with 
me; I am trilling to play." They all became seated, when the hunter's 
wit'f said to him, "Donol play with these women, for they have human 

eyeballs instead of plum-stones, and they will win every throw." 

■•1 am not afraid of them," rejoined i lie hunter; ••wait and see who 
wins." Then the chief of the women began to argue ami dispute with 

the hunter about who should i lineiice. when the woman brought forth 

a dish, which she began to shake, but the hunter pushed it aside, Bay- 
ing, "That will not do: those things in the dish are not plum stones, 
but human eyeballs. 1 will be-in with my set." Whereupon he brought 
forth his ou u set. shook the bowl, ami when the eight plum-stones had 
eeased rolling about he had won every point. This he did a second 
time, when thf Elk people began to say to one another. -Now get 

ready your sticks to whip the Moose folk, for we shall surely be the 

winners today." but the .Moose people, who had gathered about to 
watch tin- result of the game, also whispered to one another, " Prepare 
yourselves to whip the Elks, for they can not succeed." 

By this time the hunter had thrown the pi urn stones a third time, and 
the BlkS were beginning to crowd onward toward the .Moose. When 
the fourth throw was made, which decided the game in favor of the 
Elks, the latter ran at the Moose, thoroughly thrashing them all the 
way back to their village. 

The Moose wen- at first dumfounded at their unexpected defeat, and 
next day considered what they might devise to defeat the Elk people 
in the plum-stone game. 

Between the Moose village and the Elk village stood two high posts, 
near together, and across the two from top to top was a piece of wood 
from Which was suspended a metal ball. On the ground lay a very 

large, heavy ball, which but few could lift. The Moose folk, thinking 
this would lie a test for the hunter, sent word to the Elks to meet them 
in order to see u ho of their number could lift and throw the heavy ball 
so as to strike the one suspended from the crosspiecc. 

The Elks responded by going out to the place where the Moose were 

awaiting them. Then the best man of the Moose went to the ball, and 
with great exertion lifted and threw it up. barely touching the sus- 
pended smaller one. The Moose people then began to exult and to 
whisper tonne another, saying. •• Now gel ready to return the whip- 
ping we got yesterday." 

The young brother in law of the hunter now approached the large 
ball, and pretended that he could not move it. Then the Moose began 
(0 push forward BO as to rush upon the Elk 8, for they supposed the 
young man could not succeed. When the hunter heard their remarks 
he rushed forward, and grasping the ball sent it far over the polo, as 



HOFFMAN] 



THE DIVING CONTEST 189 



the ball had never before been thrown. Then the Elks attacked the 
Moose and thrashed them severely, chasing thein all the way back to 
their village. 

The young Moose people were mortified and amazed at their ill luck, 
but began immediately to devise a plan whereby they could yet humil- 
iate their rivals. The women again met, aud, after deliberating what 
to propose to the Elk people, one of them said, "Let us have a contest 
at diving in the lake, and see if our young men can uot remain under 
the water longer than the best of the Elk people. It is cold and the 
lake is covered with ice, which is better for us, and we cau soon cut a 
hole where the trial may take place." To this the Moose people all 
agreed, whereupon the party went over to the Elk village and called 
out to the chief, " We have come over to have another contest with you, 
which we are sure we can win." The chief spoke to his people to 
ascertain if they would agree to the proposal, whereon they all advanced 
much pleased at the prospect of again defeating their rivals. 

The entire party, comprising the inhabitants of both villages, pro- 
ceeded to the lake, where a large hole was made in the ice, and the 
champion of the Moose people prepared to get down into the water. 
As the hunter came forward from the Elk people his young brother-in- 
law said to him, "You must let me compete this time, as our bodies 
are covered with hair, while yours, having only a bare skin, will freeze/' 
"No, my brother,'" said the hunter. -'I am fully able to withstand the 
cold, notwithstanding my bare skin; I am going to dive, and we will 
see if I can not defeat that Moose." 

The hunter tore away from his brother-in-law, and divesting himself 
of most of his clothing, got into the water to await the signal for diving. 
As the hunter sat at the edge of the ice, Miqka'no (Mud-turtle) came 
up from the bottom of the lake and said to the hunter, "My brother, I 
have come to take care of you ; I will cover your body with mine and 
you shall not feel the cold water at all. Trust yourself to my care." 
The hunter was greatly pleased to know that the Wolf had not forgot- 
ten him, by sending to him at this critical time a friend, in the form of 
the Mud -turtle, so he said "My brother, I shall do as yon tell me, and 
am glad that yon have come to my assistance." 

The signal being given, the divers plunged into the icy water and 
disappeared. Then the Moose people began to hope they should suc- 
ceed, and said to one another, "Xow get your sticks, so as to be ready 
to whip the Elks, for the hunter will certainly come up first," 

"No, wait," said some of the more prudent; "the contest is not yet 
over." 

The Elks also began to encourage one another, and prepared to pounce 
upon the Moose, as they, too, had great hope of winning. 

In the meantime the Moose, who was under the water, spoke to his 
antagonist, saying, "Elk, are you cold.'" to which the Mud-turtle 
replied for the hunter, "No, Moose: are you cold?" This was dis- 
tinctly heard by those on shore, and considerable agitation was caused 



190 THE MEN'OMINI INDIANS [kth .AW :.h 

when the Mud turtle. \\\\<> assumed the voice of the hunter, asked, 
"Moose, are yon cold?" and do response was made. The Moose peo- 
ple became somewhat alarmed when their diver « I i « T not respond, for 
they believed, and very truly, thai he was bo benumbed with cold thai 
he could not speak. Then Blowly, and withgreal effort, the Moose rose 
t<> the surface, thinking that surely by this time liis rival had been van- 
quished, but «as ini't with the blows of the Klk people, who began 
vigorously to ply their Bticks and clubs upon every one of their oppo- 
nents. The I". Iks" champion, the hunter, was then brought to the sur- 
face by the .Mud turtle, just in time to see the last of the fleeing .Moose 
people disappearing into their wigwams. 

The hunter then returned to his wife, who met him with joy. Baying, 
"Mj husband, 1 am pleased with your BUCCeSS, for before you came 
among us the Moose people were always successful and punished its." 

Even this defeat of the Moose did not seem to dishearten them, for 
they immediately began to devise a scheme for a more difficult task 
with which to challenge the Elk people. It was decided to challenge the 
latter to a contest on the ice. to see which of the champions could slide 
most rapidly. The Moose claimed that they were the most expert on 
smooth ice. and all of them having agreed on this game, they went to 
the village of the Elks saying they should like another contest. 

The Klk people, having gained confidence since they had three times 

succeeded in defeat in- the Moose, were quick in accepting the dial 
lenge, and all started out to the lake. 

The lake was very long, and two paths were soon cleared of snow. 
exposing a perfectly smooth surface. The Moose people-arranged them- 
selves along the right shore of the lake, while the Elk folk occupied 
the left shore. The hunter was one of those who desired to compete 
against the Moose, hnt his wife's young brother came to him and said, 
"Brother in-law, you can not slide on this smooth surface, as your feet 
are not fitted for it. My feet are hard and I can easily defeat them." 

The hunter hesitated a moment, but before he could make a reply, 
Mikek . the < Uter, who was invisible to everybody else, came to him and 
said, "My brother, you come out on the ice. and when you prepare to 
slide you must place your feet upon me. My fur is thick and smooth 
and will skim over the ice without any trouble; but I must tell you 
that when we reach the goal at the end of the lake. 1 shall continue 
through the Snowbank which you see there, to insure the defeat of 

the Moose." 

The hunter expressed his gratitude to the otter, and Bald to his 
brother-in-law, •• Brqther-in law, I shall compete in this game, as Otter 
i- going to place himself Hal upon the ice. and 1 shall succeed." 

The contestants then approached the starting point, and each was 

eager to begin. No one could perceive the Otter beneath the feet of 

tin- hunter, because he was a ma'nido, and had been sent by the Wolf. 

The Moose believed that because the hunter's feet were not hard he 

would be unable to continue far; and already, before the start was 



hoffman] THE MYSTIC FOOTRACE 191 

made, they began to whisper about the whipping they would at last be 
enabled to inflict upon the Elk people. 

The Elk people, on the other side, were equally confident of success, 
and had their sticks and clubs ready to attack their rivals the moment 
the race was decided in their favor. Presently the signal was given, 
and away went the Moose and the hunter together; but the latter, 
going faster and faster, soon outstripped the Moose, who stopped at 
the end of the course, while the hunter went completely through the 
snowbank, so great was his speed. 

Then the Elk people exulted and chased the Moose back to their vil- 
lage, beating them all the way, in retaliation for the many whippings 
they had themselves once received at their hands. 

The Moose people were very much angered at this repeated defeat, 
and began to murmur among themselves. They thought that they 
could certainly devise some contest by which they would win, and one 
of the old Moose women said, "We have a swift runner here in our 
camp; why not try a footrace ''." 

To this all appeared to agree, and immediately they went to the wig- 
wam of the hunter to challenge him or one of the Elks to a race. The 
hunter heard them coming, but remained lying on his mat. On appear- 
ing at the door, one of the Moose said, "We do not yet feel satisfied 
with our defeat, and wish to learn if you and your brother-in-law will 
run against two of our young men." The hunter replied that he was 
perfectly willing to run, and asked his eldest brother-in-law, who was 
the swiftest of the Elk people, to join him. The two soon prepared 
themselves and joined their friends, when both parties went out to the 
lake to prepare a track. This time the course was to extend all around 
the lake, near the shore, so that the goal should be at the starting 
point. It took both parties all day to clear the snow from the ice, and 
next morning the people gathered in crowds to see the sight — the Moose 
on the right bank and the Elk on the left. 

The Moose felt certain of victory, for they claimed that the hunter 
had but two legs, whereas their favorites had four each. While the 
hunter was preparing himself, the Wolf suddenly approached him and 
said, "My brother, I will assist you in this race. As nobody but you 
can see me, I shall await you half-way on the course, when you will get 
astride of me and move your legs as if you were running, while I shall 
carry you along at greater speed; then you will meet the Fox, nearer 
the goal, who will carry you to the end of the course." The hunter was 
much elated at meeting his old friend, and at receiving such a timely 
offer of assistance. 

The chief of the Moose people came toward the contestants as they 
were preparing to start, and said to them, " You will find a mist settling 
over the course about half-way around, but do not let that annoy you." 
This was said to discourage the champions of the Elks, and to inform 
the Moose runners that they might take advantage of any opportunities 
that might presentthemsel ves while they were passing through the mist. 



192 THE MENOMINI INDIANS [etii. a.vn. 14 

The runners were now ready to start — two .Moose to represent the 

Moose i pie, and the hunter and his eldest brother-in-law the choice 

of the Elk people. At a given signal they Btartedaway over tin' ice, the 
Moose Boon widening the distance between themselves and their rivals. 
The brother-in-law of the hunter came next after the Moose, and last 
of all. and gradually losing, the hunter himself, w li<> « as last not because 
he could not run, but because he wanted the Moose people to think 
that he would lose the race, and finally cause them mote chagrin at 
being deceived. When the runners approached the spreading mist, 

the Elk threw some snow back at the hunter to intimate that the Wolf 
was there awaiting him. So s i as the latter reached the point where 

the Wolf was he jumped astride the Wolf, and with his brother-in-law 

was soon far in advance of the .Moose runners. 

With every mnscle strained the runners turned the half-point of the 
course and were speeding toward the goal. The Moose runners were 
again gaining on their competitors, but this did not last long:, for the 
latter SOOn reached the l'ox. when the hunter felt the Wolf slide from 
beneath him and tin' Fox take his place. 

While the I'.lks' runners were apparently losing the race, the Moose 
people became greatly excited, and urged one another to start forward 
to attack the Elk people and whip them. The more thoughtful, how- 
ever, hesitated, saying, "Wait; we will have plenty of time to punish 
them after the race." The Elk people, also, said to one another, '-Now 
gel your sticks and (dubs ready to beat the Moose, for we shall surely 
win." So each side was watching the other, ready to make an attack 
bo soon as the race was finished. 

When the hunter felt the Fox beneath him. both the Elk runners wei e 
far behind the Moose, but now they started ahead, ami with a tremen- 
dous rush they passed the Moose, reaching the goal first. Now there 
was a scamper of the Moose to their village, while the Elk people came 
on alter them, whipping them all the way back. 

The Moose were now thoroughly aroused at the frequent defeats 
with which they had met, and called together all of their people to hold 
council to decide on w hat they might next devise to bring destruction 
to the hunter and defeat to the Mil; people. 

One of the old Moose suggested that they all pass the hunter's wig- 
wam so as to gel him to shoot at them and exhaust himself, when he 
might be killed. The speaker said. •■ We will all pass his house tomor- 
row when he is taking his vapor bath, at which time he will have laid 
aside the wolf-claw bracelet, upon which his strength depends. After 
he has exhausted his arrows lie will use his club, and that will soon 
tire him so much that our men can easily destroy him." 

'I'hc Moose, briii- ma mdos. knew what the hunter would do. espe- 
cially after his success of that day; so, all agreed to follow the plan 

which had been Suggested. 

When, after the race, the hunter returned to his wigwam he laid him- 
self down to think of what he should do the next time the Moose came 



[luFI'U ^ 



THE VICTORY OF THE MOOSE 



193 



to propose a contest. He fell asleep and remained so until the next 
morning, when he removed his clothing and his wolf-claw bracelet pre- 
paratory to taking a vapor bath. He entered the little wigwam for this 
purpose while some of his family were heating stones to hand to him. 
After he had finished taking his vapor bath he returned to his wigwam, 
and while he was standing at the door he saw some moose approach- 
ing, which, as they passed the door, he shot with arrows. He did not 
know that they were the Moose people from the next village, and kept 
killing them as rapidly as he could until his last arrow was gone. 

These Moose were not dead, how ever, for, being ma'nidos, they could 
resume their living form whenever they desired. 

When the hunter had exhausted his arrows he went into the wigwam 
to get his club, when he again began to kill Moose as rapidly as they 
passed his door. The young Moose, the children, came by, when he 
began to strike them down, but became so exhausted that he felt as if 
he had to give up, but before doing so he spied a very old Moose coming 
along whom he hit upon the head, breaking his club. Then he cried, 
"I have lost my wolf-claw bracelet; where is it?" His wife and her 
brothers searched for it, but could nowhere find it. They were not 
aware that he had removed it in the vapor bath, a fact that he himself 
had forgotten. 

At this moment his friend, the Wolf, came to his rescue, and began 
to tear the throats of the Moose; but soon becoming exhausted he cried 
to the hunter, "We are defeated; we might as well give up." Then the 
remaining Moose said, "Xow, brothers, our time has come; let us kill 
him," and with that they attacked the hunter and cut him all to pieces. 

The Moose then restored their people to life, and returned to their 
own village, highly elated that they had at last become rid of their 
rival and defeated their neighbors. Then the chief of the Moose said, 
"We have won, my friends; now let us gather together and celebrate 
the event;" whereupon they all got as near as possible to hear the song 
of the chief Moose, which was as follows: 




Na'nakop ak'wasita, na'nakup ak'wasita, 



Wt 1 . We, 




Na'nakop ak'wasita, 

14 ETH 13 



194 THE MENOMINI INDIANS [eth.asn. u 

Tlif signification of the words is, that, "We have defeated him who 

always won." 

While the Moose people were thus exulting in the destruction i>t' the 
hunter, his young wife sat mourning and weeping in her wigwam with 
her head and body shrouded in a large nil"-. While she was thus 
weeping for her husband, the various ma'nidos heard her, and said to 

one another. " Lei us visit the willow of Nano'kupu'<|k weni sita '■. and get 

her i" lake one of as as husband." They agreed, and the Wolf led 
them to her wigwam; bul while they were deliberating over this plan 

She heard their winds: BO when the I'ox eame to where the young 

widow sat and said ti> her. " I have returned; 1 am your husband; take 
inc." she replied. Baying, " No, leave me; yon arc nol my husband." 

Then the I'ox pulled away the rolie that covered her anil threw some 
water in her tare. 

The woman then wept again at receiving such harsh treatment, but 
alter a while she became pacified and went to sleep. On the next night 
the Rabbit came to her ami said. •• I have returned; I am your hus- 
band: take inc."' She paid no attention to this, but said, •■ No. leave; 
you arc not my husband," whereupon the rabbit suddenly pulled the 
robe aside, exposing her face, and threw water on it. 

Then she wept anew, lamenting her late and the treatment she was 

receiving at the hands of the ma'nidos. 

On the following night the Dog eame to the young woman and said, 
'■1 have returned; I am yonr husband: take me." She would not look 
up to see who spoke, but replied. -'No. leave me : you are not my 
husband." Then the Dog pulled aside the robe from her face and threw 
some water on it. Again she began her lamentations and continued 
to dwell upon her distress, until at last she fell asleep. 

These three ma'nidos remained iii the vicinity of the wigwam to see 
who would be so fortunate as to get the woman for his wife. 

The hunter's mother in law was a very small old woman, who had a 
ver\ small dog. The erone visited the spot where the hunter had been 
cut to pieces, and where there was still some blood on the ground; this 

the little dog licked up, but it made him eager to find more. While 
this was happening the old w an heard laughter in a wigwam a short 

distance away, on the side toward the Moose settlement. She ap- 
proached very cautiously, and on peeping ill the wigwam to see what 
was causing such merriment, she observed that the Moose women had 

congregated to talk and to eat tin- little pieces of the hunter's flesh 
which hail been gathered. One old woman was eating the heel just as 

the little dog entered the wigwam, when one of her companions said to 
her. ''!><> yon see that little dog.' lie looks so angry that I believe 
he will bite \<iu:" and before she could reply the little dog had sprung 
upon her and bitten her, ami in the excitement the canine snatched up 
the heel-bone with his jaws ami escaped to where the hunter had been 
cnt to pieces. The dog had congregated a great number of the 



Hoffman) THE RESURRECTION OF THE HUNTER 195 

Ina'maqkI'ii T , tbe Good Tlmuiler ma'nidos, and as be brought tbe heel- 
bone of the right foot, Kaka'ke (the crow) took it and said, "I will 
throw this upon the ground four times, and at the fourth time the 
hunter will rise from the dead." Then the Crow took the bone, and 
raising it in the air as high as he could, threw it forcibly down before 
him upon the ground, saying. "Nano'kupa/qkweni'sita*', arise from the 
dead." As the bone struck the gi'ound, the Wolf was heard to howl. 

Again the Crow took up the bone and threw it upon the ground, say- 
ing, "Nano'kup;i'qkweni'sita v , arise from the dead." The Wolf howled 
again. The Crow took up the bone the third time and threw it upon 
the ground, saying, " Nano'kupa'qkweni'sita T , arise from the dead." 
The Wolf howled louder and nearer than before, while the Crow took 
up the bone a fourth time, and throwiug it upon the ground said, as 
before, "Nano'kupa'qkweni'sita T , arise from the dead!" As the bone 
struck the ground, the form of the hunter appeared to them just as he 
had been before. Then the ma'nidos flew away, glad that they had 
restored their brother to life. 

The hunter heard the Moose women who had congregated to eat his 
flesh, so he went near to where they were seated, and said, " Now you 
may prepare yourselves, for in a very little while 1 shall destroy every 
oneof yon and your people," after which he went toward hisown wigwam 
where his wife sat weeping. As he approached her, he said, "I have 
come now ; I have risen from the dead ; " but his wife replied by saying, 
"No, you are not my husband; 1 have been deceived before, and 1 will 
not look at you." To this the hunter answered, "Yes, it is I; I am 
your husband," when, hearing the familiar voice, she looked to see 
whether it was true that her husband had really risen from the dead, 
and seeing him before her she was overcome with joy. 

Alter the young wife had told her husband how the Moose folk had 
treated her people, he became greatly angered and threatened to 
punish them in such a manner that the Elk people would henceforth 
be able to live in peace. He thereupon went into the woods to select 
willow twigs with which to make arrowshafts, and wood for a bow, 
and another piece to furnish him with a strong warclub. He spent 
two days in this work, and when he had finished he had four very pow- 
erful arrows which were to render him good service. 

One day while the hunter was occupied near his wigwam he heard 
some one coming through the brush. Looking in the direction whence 
came the sound of cracking twigs, he saw a young Moose who had 
come to take his wife. When the Moose saw that the hunter was there 
and prepared to protect his wife, he ran away as fast as he could, but 
the hunter was enraged and immediately ran into the wigwam, grasped 
his weapons and followed the Moose to punish him. 

The Moose people heard that something unusual was occurring, and 
when they saw the young Moose returning at full speed toward their 
settlement, followed by the hunter, they realized the danger they were 



196 THE MKNoMINI INDIANS [mh.anx.u 

in. The elder < s thereupon said to one another, "Here comes the 

hunter, and he will now surely kill us all; let us leave this place and 
take up our abode elsewhere." Then the Moose people started in a 
l»>(ly to escape, bu1 the hunter attacked them, dealing death in ever; 
direction, and following them until but two of them remained alive. 
These he captured, the hunter saying to them, "Now, yon and your- 
selves in this cedar swamp, where von musi hereafter live and feed 
upon the mosimin willows); this will be your food for all time." 
While saying this to the Moose he placed some willow twigs to their 
mouths to lei them know how they tasted and what they thereafter 

would have to subsist on. 

Then the hunter returned to his wigwam, and his adopted people 
were thenceforth lefl in peace. 

i in: vura: man \m> the hears 

Tin' youngest of tin- three brothers at whose Louie Ma'nabush had 
been staying, and who Lad accomplished the exploits of destroying 

most of the nna'maqkl'u and of restoring his two elder brothers to lib 
erty, now decided to go away, because both he and his sister feared 
that the surviving bears of the anaVmaqkl u would visit them and do 
them injury in revenge for what the boy hunter had done to their 
people. The sister urged her brother to go, and gave him her shaki- 
pan (a stone ornament which she wore in her hair) and a huge handful 
of blueberries. These things he was to use as she instructed him, at 
a time which would come when every other means of self-preservation 
failed. 

The. boy hunter still had her four arrows — the one with which he had 
set afire a large tree, another with which he had broken open the stone 
wigwam of the bear ana'inaqki'u. and two others which were to become 
of great use t<> him. Then he started away in a direction new to him, 
to find a place where he might live in safety. 

While In- was Leisurely going along one day. he heard behind him a 
peculiar sound, as of many footsteps. Looking back, he beheld some 
bears following him. and he at once realized that the ana'maqkru had 
discovered his trail, and that they were now in pursuit of him. Ib- 
began to run, crying out, ••What shall I do.' The ana'maqkl'u have 
found my tracks, and are alter mi'!" The country in which he was now 
passing was an apparently endless prairie, with nothing growing upon 
it but short grass; but as he (lew onward he heard a voice, which 
said, '-So soon as the bears catch you they w ill kill you ; now you must 

use your arrows." I icdiately the boy hunter remembered that he 

had his weapons and the articles which his sister had given him. Tak- 
ing an arrow from his quiver, lie lixed it to his bowstring, and as he 
was about to shoot it into the air before him he said to the arrow. 
"When yon conn- down, there shall be about you a copse covering au 
ana as wide as the range of an arrow. There I shall hide myself." 



hoffman] THE MAGIC ARROWS 197 

Away flew the arrow, and the moment it struck and entered the earth 
there was a small hole in the ground, around which sprung up a dense 
growth of brush. The little boy ran to the hole, crawled into it, and 
then went to the edge of the brush, where he came up and hid by the 
side of a tree which also had sprung out of the ground. As the bears 
came to the spot where they had seen the boy disappear, they began to 
tear up the brush uutil not a piece remaiued standing. Not finding 
the hunter, the bears began to search for his last footprints, and finding 
that they terminated at the hole made by the arrow they at once fol- 
lowed him. As the hears were now in close pursuit of the boy, he 
again disappeared in the ground and started away until he had got 
quite a distance from the tree, when he again emerged and started to 
run away along the prairie. 

By the time the bears reached the tree where the boy had rested for 
a moment, they were again delayed in trailing him, but they finally 
succeeded in tracking him out to the prairie, where they espied him 
running in the distance. They immediately set out in pursuit, but it 
was a long time before they neared him. When the bears approached, 
the hunter took his second arrow, and shooting it into the air before 
him, said to it, "When you come down there shall be about you a copse 
as wide as the range of an arrow. There I shall hide myself." 

When the arrow descended and entered the earth there appeared a 
dense undergrowth which completely hid the boy, who then went to 
the hole, crawled into it, and traveled along in the ground uutil he had 
passed beyond the end of the copse, where he emerged and hid by a 
tree which also had sprung up. 

As before, the bears were infuriated at the escape of the boy, and 
tore up the brush in every direction in their search for him. Finally 
they discovered the arrow hole, which they entered. Following the foot- 
steps of the boy they soon found the place where he had taken refuge, 
but before they reached him he found himself pursued, and, again div- 
ing under the surface, he started away for some distance, when he 
emerged from beneath the ground and started away over the prairie as 
before. A second time were the- bears baffled, and by the time they 
found the footprints of the boy he was far off. They at once started in 
pursuit, and as the boy began to tire a little the bears gained rapidly 
on him, until he found that the only way to escape was to use his third 
arrow. Taking the shaft from his quiver and fitting it to his bow- 
string, he aimed upward into the air before him and said, "When you 
come down there shall be about you a copse as wide as the range of an 
arrow. There I shall hide myself." 

The arrow descended, making a hole in the ground as before, and a 
copse appeared all around it. hiding it from view. The boy at once 
went down into the hole and away to the edge of the copse, where he 
ascended to the surface and hid near one of the trees which had sprung 
up at his command. 



198 THE MKNoMINI INDIANS [eth.asv.u 

When the beare reached the spol where the boy had disappeared 
they were more angry than before, and Boon tore up every l>it of the 
growing brush. They then discovered where his footprints ended, and 
at once entered the arrow hole and followed him. When the boy heard 

the bears following his tracks, lie again disappeared beneath the sur- 
face and did not emerge until he hail traveled some distance along 
under the prairie, when he ouee more came to the surface and ran with 
all his might. 

Tin- beats were again delayed when they reached the tree where the 
boy had rested, but alter finding the course he had taken they started 

in pursuit, ascending to the surface of the prairie where they saw the 
boy fat in the distance. 

The chase was a long one. and in time the boy began to tire and the 
bears t" vain on him. so that he was compelled to take his last arrow, 
which he ftxed to the string of his bow and shot into the air. Baying, 
••When you comedown there shall be about you a marsh tilled with 
peonaskinuk cat-tails, from the middle of which there shall be a 
trail: by that shall I escape." 

When the arrow descended the boy found himself in the midst of a 
large marsh, ami from his feet forward a trail of tirm ground, which 
enabled him to continue running whilst the bears struggled in the mini 
and amongst the cat tails. Altera while the bears also found the trail, 
and renewed their pursuit of the boy. giving him no opportunity for a 

moment's rest. A.s they aeared him. the bears shouted, •• We are now 

close upon you. and in a short time we will catch you and kill yon!" 
Then t he boy remembered the stone w Inch his sister had given him. and 
taking it out of his pouch he put it in a strip of buckskin and slung it 
round several times above his head, then threw it forward on the prairie, 
savin-. "As I sling this it will cause a long high rock to appear, upon 
which I shall take refuge." The little stone bounded and rolled along 
Over the -round ami suddenly became transformed into a -teep. high 
cliff with a liat top and with many loose stones lying about the edge. 
A- the boy reached the cliff he clambered to the summit and looked 
over the edge to watch the bears. The hears ran around the base, look- 
ing for the boy everywhere, and when they appeared beneath the hoy. 
he began to roll over the large loose stones upon them, killing a great 
many and breaking the bones and otherwise disabling others. While 
the unhari I bears, who were even more astonished at what had trans- 
pired, went to look at their killed and wounded companions, the boy 
hastily descended on the opposite side of the cliff and started out in a 
new direction to escape. 

Alter gazing awhile at their dead and wounded companions the 
unmanned hears began to look for the ho\ . but neither hearing nor 
seeing him they suspected that he had escaped, and at once began to 
search for footprints leading away from the rock. When these were 
found, the heats followed in pursuit until they were almost certain of 
capturing their enemy. 



boffman] THE DEPARTURE OF Ma'nABUSH 199 

JSTow the bears had not eaten anything for a long time, and they 
began to feel very hungry; but there was nothing in sight that they 
could devour save the boy, so they tried their utmost to catch him, 
and were slowly gaining on him when he remembered the blueberries 
which his sister had given him. These he took from his pouch, and 
threw them into the air, scattering them far and wide, and said, " When 
you fall to the ground there shall be blueberries growing every wh re; 
these will deliver me." When the berries fell, surely enough there 
instantly appeared blueberry bushes laden with fruit, which caused the 
bears to stop. They were so eager to eat that they entirely forgot 
the boy until they eould eat no more; they then remembered what 
they had contemplated doing when they first set out. One old bear, 
observing dissatisfaction among his friends, said, "My brothers, we had 
better give up the chase; the boy is merely a mystery. Let us stop 
and live here, for here we shall have sufficient food without digging 
for it." To this the rest of the bears assented; so here they made their 
home. 

Shu'uien subsequently added the following relative to the exploits 
of the boy hunter: 

Tims ended the troubles of the boy hunter. After escaping from the 
ana niaqki'ii he continued to travel leisurely toward Wapaka, where he 
made a large fiat-top black rock, upon which is a large three-leg bowlder, 
called, on account of this, Asanaslioqkadet. At the base of this large 
rock is a river, called Wapa'kase'pe (Wapaka river). Another thing 
the boy hunter made near this place. He made, a long high ridge, 
which he covered with kenushi shikepui (dwarf willows). On this 
ridge the boy hunter also placed a large three-leg rock. 

At the mouth of the Wapa'kase'pe — that is, where it empties into 
Wolf river — are six tall pines, which were once people. They are called 
Wapa'kaini'u T (Wapaka men). 

Ma/nabtish had remained at the wigwam with the young girl and her 
two elder brothers for a long time, and he it was who had aided the 
young hunter iu successfully defeating the aiia'maqki'ii — both at the 
mountain when releasing his brothers, and afterward in himself escap- 
ing them after he left his sister. 

Ma'nabiisk now departed, and when he reached Ma'kinak he made 
a high narrow rock, which he placed leaning against the cliff. This 
rock is as high as an arrow can be shot from a bow. At this place 
Ma'nabush was seen by his people for the last time. Before taking 
leave of them he said, "My friends, I am going to leave you now; I 
have been badly treated — not by you, but by other people who live in 
the land about you. I shall go toward the rising sun, across a great 
water, where there is a land of rocks. There shall I take up my abode. 
Whenever you build a mita'wiko'mik and are there gathered together 
you will think of me. When you mention my name I shall hear you. 



200 THE MENOMINI INDIANS (etii. ass U 

Whatever yon may attempl in my name shall come to pass: and 
whatever yon may ask. thai will I do." 

When Ma nabnsh had thus spoken to his friends, lie got into a cai 

and disappeared over the great water toward the rising sun. 

CHE B LBBIT ami THE saw WHET 

In the following myth the origin of day and night is acconntod for, 
as well as the selection, by various animals and birds, of the particular 
kinds of food which theynow eat. The cause of the ban- neck and 

head Of the buzzard is also related, as this bird had an adventure with 
Mii'niibush which was never forgotten. 

One lime as Wabus the rabbil was traveling along through the 
forest, he came to a clearing on the bank of a river, where he saw, 
perched on a twig, Totoba, the Saw whet owl. The light was obscure, 

and the Rabbit could not see very well, so he said to the Saw-whet. 
"Why do you want it so dark .' 1 do not like it, so I will cause ittobe 
daylight." Then the Saw-whet said. •• If you are powerful enough, do 
so. Let us try our powers, and whoever succeeds may decide as he 
prefers."" 

Then the Rabbit and the Owl called together all the birds and the 
beasts to witness the contest, and when they had assembled the two 
informed them what was to occur. Some of the birds and beasts 
wanted the Rabbit to succeed, that it might be light; others wished the 
Saw-whet to win the contest, that it might remain dark. 

Then both the Rabbit and the Saw-whet began, the former repeating 
rapidly the words •' wa'bon, wa'bon" (light, light), while the Owl kept 
repeating "uni'tipa'qkot, uni'tipa'qkot" (night, night). Should one of 
them make a mistake and repeat his opponent's word, the erring one 
would lose. So the Rabbit kept on savin-, "wa'bon, wa'bon," and the 
Saw whet "uni'tipa'qkot, uni'tipa'qkot," each being watched and urged 
by his followers: but finally the Owl accidentally repeated after the 

Rabbit the word "w;il ," when he lost and surrendered the contest. 

The Rabbit then decided that it should be light: but he granted that 
night should have a chance for the benefit of the vanquished. This 
proving satisfactory, they decided that the various birds and beasts 
should select the kind of food on which they would thereafter subsist. 
The Rabbit saw (hva'sse (the bear |, and asked him what food he 
would select. The Rear replied, >• 1 will select acorns and fruit as 
my food." Then the Rabbit asked the Fish-hawk. "Fish hawk, what 
will yon select as your food ?'' The Pish hawk responded. "] will take 
that fellow lying ill the water, the Sucker." Then the Sucker said, 
"You may cat me if you arc stronger than I. but that we must 
decide." Then the Sinker swam out into the deepest part of the river 
and la\ on the bottom, where the Fish hawk could not reach him by 
diving. The Fish-hawk then rose into the air and took such a position 



hoffman] THE FOOD OF THE DEER 201 

that his shadow fell on the spot where the Sucker had taken refuge. 
While hovering thus the Fish-hawk saw the Sucker becoming restless, 
and the latter, seeing the shadow of a large bird on the bed of the 
stream, became alarmed at it, for he thought it might be some evil 
ma'nido, and slowly rose toward the surface. This was just what the 
Fish-hawk desired to accomplish, and so soon as the Sucker had come 
within a short distance of the surface the Fish-hawk pounced on him, 
caught him in his claws, and took him away to devour him. 

The Rabbit then looked around him and espied Moqwai'o (the wolf), 
and. calling him to come nearer, asked him, " Moqwai'o, what will you 
select as your food!" The Wolf replied, "I will select the Deer." But 
the Deer replied, " You can not eat me, because I am too fleet for you." 
The Wolf said they would decide that, and both made preparations for 
a race. The Deer sped away, followed by the Wolf. The latter still 
•wore his fur robe, hence the Deer gradually increased the space between 
them after they had run for a great distance. The Wolf soon found 
that he could not catch the Deer the way in which he was running, so 
he threw off his robe, discharged a quantity of excrement, and bolted 
ahead, soon capturing the Deer, which he ate. 

Then another Deer — one of the same totem — was asked by the Rab- 
bit: "Deer, what will you select as food?" 

The Deer replied, "I will eat people; there are many Indians in the 
country, and I will subsist on them." 

"But," exclaimed the other birds ind animals present, "the Indian 
is too powerful; you will never be able to eat people." 

" Well," returned the Deer, "I will select them anyhow." and started 
away. 

It happened that at one time when an Indian was out hunting in the 
forest he discovered the tracks of a deer, which made a large circuit 
to the right. He followed these tracks, and on returning to the place 
at which he had first seen them he observed that they took a course 
toward the left and made another large circuit. He followed the tracks 
in this direction, and when he returned to the place where he had first 
seen them he observed that a deer was following him; so he posted 
himself at a place where he might get a good view of the animal. 

The Deer was fully determined to catch the Indian and eat him, and 
to accomplish this he pulled a rib from each of his sides and stuck 
them into his lower jaw to represent tusks. The Deer came along 
looking for the Indian, and when the latter saw the quadruped coming 
toward him he raised his bow, and, pulling a strong arrow let it fly 
with such force and precision as to pass entirely through its body. 

The hunter then took the Deer and cut off the meat, which he carried 
to his wigwam. Then the shade of the Deer went back to the gather- 
ing of birds and animals, and told them what had happened. " You 
see," said the Rabbit, " you are not strong enough to kill people for 
food, so you will have to resort to grass and twigs." 



202 Tin: mknu.mini Indians [bth.ann.h 

Then the birds and animals asked the Babbit what he had selected 
tn eat. ami the Rabbit replied, " 1 will subsist mi poplar sprouts.' 1 

The Babbit then asked the Sturgeon. "Sturgeon, what are yon going 
t.. select t'nr your sustenance?" 

'•I will live on the clay wliieh vmi see here in the river," responded 
tin' Sturgeon. This may be why the Sturgeon is so yellow. 

Next the ltabbit said to the Buzzard, •• Buzzard, what will you choose 
tor food .'" The Buzzard replied, " I will live on Ash and animals that 
have died and become Soft; they will be my food." 

Thus the birds and beast- selected the various kinds of food mi 
which they were to live, and when the council was over each went his 
own w ay. 

While the Buzzard was soaring away through the air he saw Ma'na- 
bush walking along. He flew a little toward the ground, with his 
wings outspread, and heard Ma'nabush say to him, "Buzzard, you 
must be very happy up there where you can soar through the air and 
sir what is transpiring in the world beneath. Take me on your back 
so that I may ascend with you and sec how it appeals down here from 
where you live." The Buzzard came down, and said, •• Ma'nabush, get 
on my back and I will take you up into the sky to let you sir how the 
world appears from my abode." Ma'nabush approached the Buzzard, 

but seeing how smooth his back appeared said. "Buzzard, 1 am afraid 
you will let me slide from your back, so you must be careful not to 
Sweep around too rapidh , that I may retain my place upon your back." 
The Buzzard told Ma'nabush that he would be careful, although the 
bird was determined to play a trick on him if possible. Ma'nabush 
mounted the Buzzard and held on to his feathers as well as he could. 
The Buzzard took a short run, leaped from the ground, spread his 

wings and rose into the air. Ma'nabttsb felt rather timid as the Buz- 
zard swept through the air. and as he circled around his body leaned 
SO much that Ma'nabush could scarcely retain his position, and he was 
afraid of slipping oil'. Presently, as Ma'nabush was looking down 
upon the broad earth below, the Buzzard made a sharp curve to one 

side so that his body leaned more than ever. Mii niibush, losing his 
grasp, slipped off and dropped to earth like an arrow. He struck the 
ground with such force as to knock him senseless. The Buzzard 
returned to his place in the sky. but hovered around to see what would 

lien of Ma'nabush. 

Ma'nabush lay a long time like one dead. When he recovered he saw 

something close t" and apparently Btaring him in the face. He could 
not at first recognize it. but when he put his hands against the object 
he found that it was his own buttocks, because he had been all doubled 
up. He arose ami prepared to go on his way. when he espied the 
Buzzard above him, laughing at his own trickery. 

Ma'nabush then said. "Buzzard, you have played a trick on me by 
letting me fall, but as I am more powerful than you I shall revenge 



hoffman] THE STORY OF THE BUZZARD 203 

myself." The Buzzard then replied, "No, Ma'nabush, you will uot do 
anything of the kind, because you can not deceive me. I shall watch 
you." 

Ma'nabiish kept on, and the Buzzard, not noticing anything peculiar 
in the movements of Ma'nabiish, flew on his way through the air. 
Ma'nabiish then decided to transform himself into a dead deer, because 
he knew the Buzzard had chosen to subsist on dead animals and fish. 
Ma'nabiish then went to a place visible from a great distance and from 
many directions, where he laid himself down and changed himself into 
the carcass of a deer. Soon the various birds and beasts and crawl- 
ing things that subsist on such food began to congregate about the 
dead deer. The Buzzard saw the birds flying toward the place where 
the body lay, and joined them. He flew around several times to see if 
it was Ma'nabiish trying to deceive him, then thought to himself, "No, 
that is not Ma'nabiish; it is truly a dead deer." He then approached 
the body and began to pick a hole into the fleshy part of the thigh. 
Deeper and deeper into the flesh the Buzzard picked until his head and 
neck were buried each time he reached in to pluck the fat from the 
intestines. Without warning, while the Buzzard had his head com- 
pletely hidden in the carcass of the deer, the deer jumped up and 
pinched together his flesh, thus firmly grasping the head and neck of 
the Buzzard. Then Ma'nabiish said, "Aha! Buzzard, I did catch you 
after all, as 1 told you I would. Now pull out your head." The Buz- 
zard with great difficulty withdrew his head from the cavity iu which 
it had been inclosed, but the feathers were all pulled off, leaving his 
scalp and neck covered with nothing but red skin. Then Ma'nabiish 
said to the bird, "Thus do I punish you for your deceitfulness; hence- 
forth you will go through the world without feathers on your head and 
neck, and you shall always stink because of the food you will be obliged 
to eat." That is why the buzzard is such a bad-smelling fellow, and 
why his head and neck are featherless. 

MA'NABUSH AND THE BIRDS 

The following is a translation of a myth given by Nio'pet, and is a 
variant of that furnished above by Shu'nieii. The present narrative 
also pretends to account for the origin of the word Winnebago. 

While Ma'nabush was once walking along a lake shore, tired and 
hungry, he observed a long, narrow sandbar, which extended far out 
into the water, around which were myriads of waterfowl, so Ma'nabush 
decided to have a feast. He had with him only his medicine bag; 
so he entered the brush and hung it upon a tree, now called "Ma'na- 
biish tree," and procured a quantity of bark, which he rolled into a 
bundle and placing it upon his back, returned to the shore, where he 
pretended to pass slowly by in sight of the birds. Some of the Swans 
and Ducks, however, recognizing Ma'nabiish and becoming frightened, 
moved away from the shore. 



204 THE MENoMlM INDIANS [nn.Amr.14 

One of the Bwans called out, "Ho! Ma'nabttsh, where are yon going!" 
To tins Ma'nabOsb replied, " 1 am going to have a song. As you may 
see, I have all my songs with me." MS oabttsh then called ont t<> the 
birds, "Gome i" me, my brothers, and let us sing and dance." The 
birds assented and returned to the shore, when all retreated a short dis 
tance away from the lake to an open space where they might dance. 
Ma'nabttsh removed the bundle of bark from Ins back and placed it on 
the ground, gol out ins Binging-sticks, and said to the liinls. "Now, all 
of you dance around me as I drum : sing as loudlj as yon can. and keep 
your eyes closed. The ftrsl one to open his eyes will forever have them 

red and son-." M.i'nabush began to beat time upon his bundle of bark, 
while the birds, with eyes closed, circled around him singing as loudly 
as they could. Keeping time with one band, Ma'nabttsh suddenly 
grasped the neck of a Swan, which he broke: but before he had kdled 
the bird it screamed out, whereupon Ma'nabttsh said, "That's right, 
brothers, sing as loudly as you can." Soon another Swan fell a victim; 
then a Goose, and bo on until the number of birds was greatly reduced. 
Then the "Hell-diver," opening his eyes to see why there was less sing- 
ing than at first, and beholding Ma'nabttsh and the heap of victims. 
cried out, "Ma'nabttsh is killing us! Ma'm'ibush is killing us!" and 
immediately ran to the water, followed by the remainder of the birds. 

As the "Hell-diver" was a poor runner, Ma'nabttsh soon overtook 
him, and said, -'I won't kill you, but you shall always have red eyes 
and be the laughing-stock of all the birds." With this he gave the 
bird a kick, sending him far out into the lake and knocking off his 
tail, so that tl Bell-diver" is red-eyed and tailless to this day. 

Ma'nabttsh then gathered up his birds, and taking them out upon the 

ndbar buried them — some with their heads protruding, others with 
the feet sticking out of the sand. Me then built a tire to cook the 
game, but as this would require some time, ami as Ma oabttsh was tired 
after his exertion, he stretched himself on the ground to sleep. In order 
to be informed if anyone approached, he slapped his thigh and said to 
it. "Yon watch the birds, and awaken me if anyone should come near 
them.'' Then, with his back to the tire, he fell asleep. 

After awhile a party "f Indians came along in their canoes, and see- 
in- the feast in store, went to the sandbar and palled out every bird 

which Ma'nSbttsh had so carefully placed (there, but put back the heads 

and feel in such a way that there was no indication that the bodies had 
been disturbed. When the Indians had finished eating they departed, 
taking with them all the food that remained from the feast. 

Some time afterward. Ma'nabttsh awoke, anil, being very hungry, 
bethonghl himself to enjoy the fruits of his stratagem. In attempting 
to pull a baked swan from the sand hefound nothing but the head and 
neck, which he held in his hand. Then he tried another, and found 
the body of that bird also gone. So he tried another, ami then another, 
but each time met with disappointment. Who could have robbed him? 



boffman] THE ORIGIN OF WINNEHAGO 205 

he thought. He struck his thigh and asked, •' Who has beeu here to 
rob me of my feast; did I not command you to watch while J slept?" 
His thigh responded, "I also fell asleep, as I was very tired ; but I see 
some people moving rapidly away in their canoes; perhaps they were 
the I hieves. I see also they are very dirty and poorly dressed." Then 
Ma'nabush ran out to the point of the sandbar, and beheld the people 
in their canoes, just disappearing around a point of land. Then he 
called to them and reviled them, calling them "Wiuuibe'go! Winni- 
be'go!" And by this term the Menomini have ever since designated 
their thievish neighbors. 

A similar story concerning the exploits of Ma'nabush was related to 
me by the Ojibwa of both White Earth and Red Lake, Minnesota. In 
this story the short tail of the "hell-diver" (Podiceps) is accounted for. 
A similar myth, obtained from the Selish, of Idaho, nominates the 
coyote as the one to carry on his back the music, or rather " songs," 
with which he subsequently induces the birds to dance, succeeds in 
pulling out the tail of the "hell-diver," and in giving the latter red eyes 
in punishment for his curiosity. 

KAKU'ENE, THE JUMPER, AND THE ORIGIN OF TOBACCO 

The following myth was related by Nio'pet, and explains how the 
Indians first obtained tobacco. 

One day Ma'nabush was passing by a high mountain, when he detected 
a delightful odor which seemed to come from a crevice in the cliffs. 
On going closer he found the mountain inhabited by a giant who was 
known to be the keeper of the tobacco. Ma'nabush then went to the 
mouth of a cavern, which he entered, and following the passage which 
led down into the very center of the mountain he found a large chamber 
occupied by the giant, who asked him in a very stern manner what he 
wanted. Ma'nabush replied that he had come for some tobacco, but the 
giant replied that he would have to come again in one year from that 
, time, as the ma'nidos had just been there for their smoke, and that the 
ceremony occurred but once a year. Ma'nabush, on looking around 
the chamber, observed a great number of bags tilled with tobacco. One 
of these he snatched and with it darted out of the mountain, closely 
pursued by the giant. Ma'nabush ascended to the mountain tops and 
leaped from peak to peak, but the giant followed so rapidly that when 
Ma'nabush reached a certain prominent peak, the opposite side of which 
was a high vertical cliff, he suddenly laid flat on the rocks while the 
giant leaped over him and down into the chasm beyond. The giant 
was much bruised, but he managed to climb up the face of the cliff 
until he almost reached the summit, where he hung, as all his finger- 
nails had been worn off. Then Ma'nabush grasped the giant by the 
back, and, drawing him upward, threw him violently to the ground and 



206 THE MENUMINI INDIANS [eth.ans.h 

said. ■• For your meanness you shall become Kaku'ene • the juniper* — 
grasshopper . and yon shall be known by your stained mouth. You 
shall become the pest of those who raise tobacco." 

Then Ma'nabush took the tobacco and divided it amongst his brothers 

and younger brothers, giving to each a e of the seed, that they might 

never be without this plant for their use and enjoyment. 

THE SEARCH FOB M A NAlifSH 

The following is the concluding myth relating to Ma'nabush, and it 

purports to account tor the place of his abode. It is based on the 
myth related in connection with the ritual of the Mitii wit. where the 
seven hunters made a visit to Ma'nabush to ask favors. The follow- 
ing tale was told by Bhu'nien: 

One time, long after Ma'nabush had -one away from his people, an 

Indian dreamed that Mii nabusli spoke to him. Then the Indian awoke, 
and when daylight came he sought seven of his init;i' T friends, the 
chief ones of the Mitii'wit. Then they held a council anion-' them- 
selves, at which it was decided that they go in search of Ma aabush 
and make him a visit. The Indian who had dreamed of Ma'nabush 
then blackened his face, and they all started away to the shore of the 
Uieat water, where they entered canoes and went toward the rocky 
land, in the direct ion of the rising sun. After a Ion- time they reached 

the shore of the land where Ma'nabush dwelt, (retting ontof their 
canoes, which they pulled up on shore, they started to und his wig- 
wam. They soon reached it, and. approaching the entrance, they 
beheld .Mii nabush. w ho bade them enter. The door of the wigwam 
moved up and down, and cacli time one of the Indians entered the 

wigwam the door came down and closed the entrance, when it again 
lilted to allow the ne\i one to enter. When all had thus entered and 
Seated themselves about Mii nabii-h. he said to them. -My friends, why 
is it you have come so long a journey to see me; what is it you wish .'*' 
Then all save one responded. •• Mii nabush. we are very desirous of 

procuring some hunting medicine, that we may be enabled to supply' 
our people with plenty of food." 

"That you shall have." replied Ma'nabush : and. turning to the one 
who had not joined in the request, said to him. "What is it that you 
desire .'" 

To this tin- Indian replied, " I do not desire hunting medicine, but 1 
wish you to give me everlasting lite." Then Ma'nabush went to where 

the Indian sat. and taking him up by the shoulders carried him to 
where he usually slept, where he put him down, saying, "You shall be 
a stone; thus you will be everlasting." The others, seein- what had 
occurred, took leave of Ma'nabush and went down to the shore, where 
the] got into their canoes and returned home. 

From the seven who returned we have this story of the abode of 
Ma'nabush. 



hoffmas] ACCOUNT OF NANABOOJOO 207 

The following statement was given to the late Reverend Father 
De Smet 1 , by Potogojecs, a Potawatorui chief of reputed intelligence, 
viz: 

" Many of us believe that there are two Great Spirits who govern 
the universe, but who are constantly at war with each other. One is 
called the Kchemnito, that is, the Great Spirit; the other Mcheinnito, 
or the Wicked Spirit. The first is goodness itself, and his beneficent 
influence is felt everywhere; but the second is wickedness personified, 
and does nothing but evil. Some believe that they arc equally power- 
fill, and through fear of the Wicked Spirit, offer to him their homage 
aud adoration. Others, again, are doubtful which of them should be 
considered the more powerful, aud accordingly endeavor to propitiate 
both by offering to each an appropriate worship. 

"A great manitou came on earth and chose a wife from among the 
children of men. He had four sons at a birth ; the first born was called 
Nauaboojoo, the friend of the human race, the mediator between man 
and the Great Spirit; the second was named Chipiapoos, the man of the 
dead, who presides over the country of the souls; the third, Wabosso, 
as soon as be saw the light, tied towards the north, where he was 
changed into a white rabbit, and under that name is considered there 
as a great manitou; the fourth was Chakekenapok, the man of flint or 
firestone. In coming into the world he caused the death of his mother. 

•'Nauaboojoo, having arrived at the age of manhood, resolved to 
avenge the death of his mother (for among us revenge is considered 
honorable); he pursued Chakekenapok all over the globe. Whenever 
he could come within reach of his brother he fractured some member 
of his body, and after several rencounters finally destroyed him by tear- 
ing out his entrails. All fragments broken from the body of this man 
of stone then grew up into large rocks; his entrails were changed into 
vines of every species and took deep root in all the forests; the flint- 
stones scattered around the earth indicate where the different combats 
took place. Before fire was introduced among us, Nanaboqjoo taught 
our ancestors bow to form hatchets, lances, and the points of arrows, in 
order to assist us in killing our enemies in war and animals for our food. 
Nauaboojoo and his brother Chipiapoos lived together retired from the 
rest of mankind and w T ere distinguished from all other beings by their 
superior qualities of body and mind. The manitous that dwell in the 
air, as well as those who inhabit the earth and the waters, envied the 
power of these brothers and conspired to destroy them. Nauaboojoo 
discovered and eluded their snares and warned Chipiapoos not to sepa- 
rate himself from him a single moment. Notwithstanding this admoni- 
tion, Chipiapoos ventured alone one day upon Lake Michigan; the 
manitous broke the ice and he sank to the bottom, where they bid the 
body. Nauaboojoo became inconsolable when he missed his brother 
from his lodge; he sought him everywhere in vain; he waged war 



' Oregon Missions and Travels over the Rock; Mountains, in 1845-46, New York, 1847, pp. 344, 345. 



208 THE MENOMINI INl'IANS [stb.ami.14 

against all the manitous ami precipitated an infinite number of them 
into the deepest abyss. He then wept, disfigured bis person, and cov- 
ered bis head as a sign of his grief daring six years, pronouncing from 
time i" time in Bad and mournful tones, the name of the unhappy 
Chipiapoos. 

•• While this truce continued, the manitous consulted upon the means 
besl calculated t<> appease the anger of Nanaboojoo. without, however, 
coming to any conclusion; when tour of the oldest and wisest, who had 
had no hand in the death of Chipiapoos, offered to accomplish the diffi- 
cult task. They buill a lodge close to thai of Nanaboojoo, prepared an 

excellent repast, and tilled a ealiimet with the most exquisite tobacco. 

They journeyed in Bilence tow aids their redoubted enemy, each carrj ing 
under his arm a bag, formed of the entire skin of some animal — an otter, 
a lynx, or a beaver — well provided with the most precious medicines (to 
which, in their superstitious practices, they attach a supernatural 
powers With many kind expressions they begged that he would con- 
descend to accompany them. He arose immediately, uncovered his 
head, washed himself, and followed them. When arrived at their lodge, 
they offered him a cup containing a dose of their medicine, preparatory 
to his initiation. Nanaboojoo swallowed the contents at a single draft, 
and found himself completely restored. They then commenced their 
dances and their BOngS; they also applied their medicine bags, which, 
after gently blowing them at him. they would then cast on the ground. 
At each fall of the medicine bag, Nanaboojoo perceived that his melan- 
choly, sadness, hatred, ami anger disappeared, and affections of an 
opposite nature took possession of his soul. They all joined in the 
dame and son:: — they ate and smoked together. Nanaboojoo thanked 
them for having initiated him into the mysteries of their grand medicine. 

••The manitous brought back the lost Chipiapoos, but it was forbid 
den him to enter the lodge. He received, through a chink, a burning 
coal, and was ordered to go and preside over the region of souls, and 
there, for the happiness of his uncles and aunts— that is. for all men and 
women who should repair thither — kindle with this coal a tire which 
should never be extinguished. 

•Nanaboojoo then redescemled upon earth, ami. by order of the 
Greal Spirit, initiated all his family in the mysteries of the grand 
medicine. Be procured for each of them a bag well furnished with 
medicines, giving them strict orders to perpetuate these ceremonies 
anion- their descendants, adding at the same time, that these practice-. 
religiously observed, would cure their maladies, procure them abun- 
dance in the chase, and give them complete victory over their enemies. 

All their religion » sists in these superstitious practices, dances, and 

Bongs; they have the most implicit faith in these strange revcri, 

•■Nanaboojoo is our principal intercessor with the Greal Spirit. He 
it was that obtained for us the creation of animals for our food and 

raiment. He has caused to grOTI those loots and herb.- which are 



Hoffman] THE STORY OF NANABOOJOO . 209 

endowed with the virtue of curing our maladies, and of enabling us in 
the time of famine to kill the wild animals. He has left the care of them 
to Mesakkummikokwi, the great-grandmother of the human race; and 
in order that we should never invoke her in vain, it has been strictly 
enjoined on the old woman never to quit the dwelling. Hence, when 
an Indian makes a collection of roots and herbs which are to serve 
him as medicines, he deposits at the same time on the earth a small 
offering to Mesakkummikokwi. During his different excursions over 
the surface of the earth, Nanaboojoo killed all such animals as were 
hurtful to us, as the mastodon, the mammoth, etc. He has placed four 
beneficial spirits at the four cardinal points of the earth for the pur- 
pose of contributing to the happiness of the human race. That of the 
north procures for us ice and snow, in order to aid us in discovering 
and following the wild animals. That of the south gives us that which 
occasions the growth of our pumpkins, melons, maize, and tobacco. 
The spirit placed at the west gives us rain, and that of the east gives 
us light and commands the sun to make his daily walks around the 
globe. The thunder we hear is the voice of spirits, having the form 
of large birds, which Nauaboojoo has placed in the clouds. When 
thev cry very loud, we bun* some tobacco in our cabins to make them 
a smoke-offering and appease them. 

"Nanaboojoo yet lives, resting himself after his labors upon an 
immense flake of ice in the Great Lake (the North Sea). We fear that 
the whites will one day discover his retreat and drive him off. Then 
the end of the world is at hand, for as soon as he puts foot on the 
earth the whole universe will take fire, and every living creature will 
perish in the flames!" 

This narrative, though brief, appears to touch a number of myths 
related in the present memoir as pertaining directly to the Menomini, 
which will be recognized by the reader. 

FOLKTALES 

The following myths do not relate to Ma'nabush, but are the folk- 
tales recited by the old Indians during the long winter evenings to 
account for various phenomena, instances of prowess, and combats with 
the evil beings of the underworld or the ana'maqkl'ii. The accompany- 
ing three myths were related by Shu'nien. The first one accounts for 
the moon's phases; the second for the cause of the aurora borealis, 
and the third relates to meteors. 

THE MOON 

Once on a time Ke'so, the Sun. and his sister, Tipa'ke'so, the Moon 
("last-night sun") lived together in a wigwam in the east. The Sun 
dressed himself to go hunting, took his bow and arrows and left. He 
was absent such a long time that when his sister came out into the 
sky to look for her brother she became alarmed. She traveled twenty 
It eth 14 



21* > THE MEN0MIN1 INDIANS Pot.ato.1. 

days looking for the Sun; but anally he returned, bringing with him a 
lii-iii which he had shot. 

The Sun's sister still comes ap into the sky and travels for twenty 
days; then she dies, and f« »r four days nothing is Been of her. At the 
end ut' that time, however, she returns to life and travels twenty days 
more. 

The Son is a being like ourselves. Whenever an Indian dreams of 
him he plucks out his hair and wears an otter skin about his head, over 
the forehead. This the Indian does because the Sun wears an otter skin 
about his head. 1 

tin. \rttORA 1SOKKAI.IS 

In the direction of the north wind live the manabai'wok (giants), of 

wl we have heard our old people tell. The manabai wok are our 

friends, but we do not see them any more. They are great hunters and 
fishermen, and \\ benever they are out with their torches to spear fish we 
know it. because then the sky is bright over the place where they are. 

METKORS 

When a star tails from the sky. it leaves a tiery trail: it does not die, 
but its shade goes back to the place whence it dropped to shine again. 
The Indians sometimes find the small stars in the prairie where they 
have fallen. They are of stone, and are round, with a spot in the cen- 
ter, and four or five small points projecting from the surface. I have 
myself found some of these fallen stars. 

The following myths are self-explanatory and require no comment 
except in instances where comparison with parallel myths of the Ojibwa 
or other closely allied tribes maybe of special value or interest. They 
were obtained chiefly from Bhu'nien, Nio'pet, Wai'Ss'kasIt, and other 
prominent Menomini, and to the ethnologist present some curious (lights 
of fancy. 

The tii st is called Eita'mi, the Porcupine, or the punishment for dis- 
respect and cruelty. 

I in, POBCl PINE 

There was once a village in which dwelt two sisters who were con- 
sidered the swiftest runners in the Meiiomini tribe. Toward the setting 
sun was another village, though so far away that an ordinary walker 
would have to travel two days to reach it. Once these two sisters 
decided to visit the distant village; so, starting out, they ran at great 
sliced until nearly noon, when they came to a hollow tree lying across 
the trail. 

Snow was on the ground, and the sisters saw the track of a Porcu- 
pine leading to the hollow of the trunk. One of them broke off a 
stick and began to poke it into the cavity to make the Porcupine come 

'Sim Him stated that in his youth >"■ had ieen sight nil who had plnoked ih« halt (torn 

ih, loalp and iron otter-akin band* about the head. The custom is now obsolete. 



hoffman] STORY OF THE PORCUPINE 211 

out, saying, "Let us have some fun with him." "No, my sister," said 
the other, "he is a ma'nido, and we had better let him alone." The for- 
mer, however, continued to drive the Porcupine farther and farther 
through the trunk until at last he came out, when she caught him and 
pulled all the long quills out of his body, throwing them in the snow. 
The other remonstrated against such cruelty, for she thought it was 
too cold to deprive the Porcupine of his robe. Then the girls, who had 
wasted some time and still had a great distance to travel, continued 
their running toward the village for which they were bound. 

When they left the hollow log, the Porcupine crawled up a tall pine 
tree until he reached the very top, where he faced the north and began 
to shake before his breast his small tshi'saqka rattle, singing in time to 
its sound. Soon the sky began to darken and the snow to fall, while 
the progress of the girls, who were still running along, became more 
and more impelled by the constantly increasing depth of snow. 

One of the sisters looked back and saw the Porcupine on the treetop, 
using his rattle. Then she said to her sister who had plucked out his 
quills, "My sister, let us go back to our own village, for I fear some 
harm will befall us." 

"No; let us go on," replied her companion, "we need not fear the 
Porcupine." As the depth of the snow impeded their progress, they 
rolled up their blankets and continued the journey. 

The day was drawing to a close and the sisters had not yet reached 
a point from which they could see the village they were striving to 
reach. Traveling on, they came to a stream which they recognized as 
being near the village, but night had come on, and the snow was now 
so deep that they were compelled by exhaustion to stop. They could 
hear the voices of the people in the village, but could not call loud 
enough to be heard ; so they perished in the snow which the Porcupine 
had caused to fall. One should' never harm the Porcupine, because he 
is a tshi'saqka and a ma'nido. 

THE RACCOON 

One time the Raccoon went into the woods to fast and to dream. He 
dreamed that some one said to him, " When you awaken, you must 
paint your face and body with bauds of black and white; that will be 
your own." 

When the Raccoon awoke, he went and painted himself as he had 
been told to do. and so we see him even at this day. 

THE RACCOON AND THE BLIND MEN 

The following tale represents the raccoon as the mischief maker, as 
the animal of like propensities among other tribes is the coyote. 

There was a large settlement on the shore of a lake, and among its 
people were two very old blind men. It was decided to remove these 



2\'2 THE Ml.NoMINI INDIANA UW.U 

men to the opposite side of Che lake, where they might live in safety, 
as the settlement was exposed to the attack of enemies, when they 
mi^ht easily be captured and killed. s<> the relations of the old men 
got a canoe, some food, a kettle, and a howl and started across the 
lake, where they built for them a wigwam in a grove some distance 
from the water. A line was stretched from tin- dour of the wigwam to 
a post in the water, >" that they would have no difficulty in helping 
themselves. The food and vessels were put into the wigwam, and 
att»-i tin- relations of the old men promised them that they would call 
often and keep them provided with everything that was needful, they 

returned to their settlement. 

The two old Mind men now began to take care of themselves. < >n 
one day one of them would do the cooking while the other went for 
water, and on the next day they would change about in their work. BO 
that their labors were evenly divided. As they knew just how much 

food they required for each meal, the quantity prepared was equally 

divided, hut was eaten out of the one bowl which they had. 

Here they lived in contentment tor several years: hut one day a 
Raccoon, which was following the water's edge looking tor crawfish, 

came to the line which had been stretrhed from the lake to the wigwam. 
The Raccoon thought it rather curious to find a cord where he had not 
before observed one. ami wondered to himself. "What is this.' 1 think 
1 shall follow this eord to see where it leads.'* So he followed the 
path along which the cord was stretched until he came to the wigwam. 
Approaching very cautiously, he went up to the entrance, where he 
saw the two old men asleep on the ground, their heads at the door and 
their feet directed toward the heap of hot coals within. The Raccoon 
sniffed about and soon found there was something good to eat within 
the wigwam; hut he decided not to enter at once for fear of waking the 
old men: so he retired a short distance to hide himself and to see what 
they would do. 

Presently the old men awoke, ami one said to the other. "My friend, 

lam getting hungry; let us prepare some food." "Very weD," replied 

his companion, "you go down to the lake and fetch some water while 
I get the tire started." 

The Raccoon heard this conversation, and. wishing to deceive the 
old man. immediately ran to the water, untied the cord from the post. 
and carried it to a clump of hushes, where he tied it. When the old 
man came along with his kettle to gel water, he stumbled around the 
brush until he found the end of the cord, when he began to dip his 
kettle down upon the ground for water. Not finding any, he slowly 
returned and said to his companion, •• We shall surely die, because the 
lake is dried up and the brush is grown where we used to get water. 

What shall we do 

"That can not he." responded his companion, "for we have not been 
asleep long enough for the brush to grow upon the lake bed. Lei me 



HOFFMAN] 



RACCOON AND THE BLIND MEN 213 



go out to try if I can not get some water." So taking the kettle from 
his friend lie started off. 

So soon as the first old man had returned to the wigwam, the Rac- 
coon took the cord back and tied it where he had found it, then waited 
to see the result. 

The second old man now came aloug, entered the lake, and getting 
his kettle full of water returned to the wigwam, saying as he entered, 
"My friend, you told me what was not true. There is water enough; 
for here, you see, I have our kettle full." The other could not under- 
stand tins at all, and wondered what had caused the deception. 

The Raccoon approached the wigwam and entered to await the cook- 
ing of the food. When it was ready, the pieces of meat, for there were 
eight of them, were put into the bowl and the old men sat down on 
the ground facing each other, with the bowl between them. Each took 
a piece of the meat, and they began to talk of various things and were 
enjoying themselves. 

The Raccoon now quietly removed four pieces of meat from the bowl 
and began to eat them, enjoying the feast even more than the old blind 
men. Presently one of them reached into the bowl to get another piece 
of meat, and finding that only two pieces remained, said, "My friend, 
you must be very hungry to eat so rapidly; I have had but one piece, 
and there are but two pieces left." 

The other replied, "I have not taken them, but suspect you have 
eaten them yourself;" whereupon the other replied more angrily than 
before. Thus they argued, and the Raccoon, desiring to have more 
sport, tapped each of them on the face. The old men, each believing 
the other had struck him, begau to fight, rolling over the floor of the 
wigwam, upsetting the bowl and the kettle, and causing the fire to be 
scattered. The Raccoon then took the two remaining pieces of meat 
and made his exit from the wigwam, laughing ha, ha, ha, ha ; whereupon 
the old men instantly ceased their strife, for they now knew they had 
been deceived. The Raccoon then remarked to them, "I have played a 
nice trick on you; you should not find fault with each other so easily." 
Then the Raccoon continued his crawfish-hunting along the lake shore. 

shika'ko, the skunk 

The following is an account of how the skunk is alleged to have made 
some hriting medicine, the effect of the vegetal ingredients being as 
overpowering as the offensive liquid with which this animal is said 
to have killed the oak. 

The Skunk was once a larger animal than he now is. He was as 
large as a hill, but he gradually became smaller and smaller; and as 
his size kept diminishing, he determined to make a strong hunting 
medicine — one that would give him skill in killing great game and 
plenty of it. He hunted around to find the plants he required for his 



214 THE MENOMINI INDIANS [bih.akh.14 

medicine, and succeeded in obtaining four. These were mosh'kik was, ' 
pina'sse oshet.-' as'kaa'i||)iiku, ami islia 'waskei. 1 

When he had gathered a small bnndle of each of these plants — they 
altogether being as much ao he could grasp in his hand — he pounded 
them very line. Then, when the medicine was prepared, he put it in a 
little pouch which he always carried with him wherever he went. 

One day, when lie found himself near a large oak. he thought he 
would test the medicine which he had made. So he took a pinch of 

the powder oul of the | sh, put it in some water, and drank it. Then, 

to make the medicine still more effective, he sang. "Who is going out 
hunting, for I go out to hunt .'" 

Then the Skunk laced the oak, and shot at the roots — not with an 
arrow, hut with a foul smelling liquid, which, when it struck the tree, 
caused it to he consumed to ashes. 

The hunting medicine that was made by the Skunk is the same that 
we make to this day. 

THE CATFISH 

Once when the Cattish were assembled in the water an old chief said 
to them, •• I have often seen a Moose come to the edge of the water to 
eat grass; let us watch for him, and kill and eat him. lie always comes 
when the sun is a little way up in the sky." 

The Cattish who heard this agreed to go and attack the Moose; so 
they went to watch. They were scattered everywhere among the grass 
and rushes, when the Moose came slowly along picking grass. He 
waded down into the water, where he began to feast. The Catfish all 
watched to see what the old chief would do, and presently one of them 
worked his way slowly through the grass to where the Moose's leg was, 
when he thrust his spear into it. Then the Moose said. •• What is it 
that lias thrust a spear into my leg f and looking down he saw the 
Cattish, when he immediately began to trample upon them with his 
hoots, killing a great number of them, while those that escaped swam 
down the river as fast as they could. The Catfish still carry spears, but 
their heads have never recovered from the flattening they received when 
they were trampled by the Moose into the mud. 

THE FIRST MEETING OF THE MENOMINI UJD THE WHITES 

The first meeting between the Indians and whites is accounted for 
in the following story, told by Waios'kasit, and in this instance, as in 
like tales of other tribes, liquor is referred to as having been given to 
the Indian to make him temporarily demented. 

When the Menomini lived on the shore of the sea, 5 they one day were 
looking out across the water and observed some large vessels, which 



ujiti. plant found in oadar swampa 

* Tin- wont ■Ignlflaa eagle-leg, and refers to h prairie plant bearing yellow Bom n 

• An aquatic plant, cnnrlne t" tlif height of about t feet, (be roots of which arc us. ,1. 
4 \ i-,,. an aquat »• plant 

M'rubatily Lake Hlohigu la ben referred to 



hofkjian] MEETING WITH THE WHITES 215 

were near to tlieiu and wonderful to behold. Suddenly there was a 
terrific explosion, as of thunder, which startled the people greatly. 

"When the vessels approached the shore, men with light-colored skin 
landed. Most of them had hair on their faces, and they carried on 
their shoulders heavy sticks ornamented with shining- metal. As the 
strangers came toward the Indians the latter believed the leader to be 
a great ma'nido, with his companions. 

It is customary, when offering tobacco to a ma'nido, to throw it into 
the fire, that the fumes may ascend to him and that he may be inclined 
to grant their request; but as this light-skin ma'nido came in person 
the chief took some tobacco and rubbed it on his forehead. The 
strangers appeared desirous of making friends with the Indians, and 
all sat on the ground and smoked. Then some of the strangers brought 
from the vessel some parcels which contained a liquid, of which they 
drank, finally offering some to the Menomini. The Indians, however, 
were afraid to drink such a pungent liquor indiscriminately, fearing it 
would kill them; therefore four useless old men were selected to drink 
the liquor, and thus to be experimented on, that it might be found 
whether the liquid would kill them or not. 

The men drank the liquid, and, although they had previously been 
very silent and gloomy, they now began to talk and to grow amused. 
Their speech flowed more and more freely, while the remainder of the 
Indians said, "See, now it is beginning to take effect!" Presently the 
four old men arose, and while walking about seemed very dizzy, when the 
Indians said, " See, now they are surely dying!" Presently the men 
dropped down and became unconscious; then the Indians said to one 
another, "Now they are dead; see what we escaped by not drinking 
the liquid!" There were sullen looks directed toward the strangers, 
and murmurings of destroying them for the supposed treachery were 
heard. 

Before things came to a dangerous pass, however, the four old men 
got up, rubbed their eyes, and approached their kindred, saying, "The 
liquor is good, and we have felt very happy; you must try it too." 
Notwithstanding the rest of the tribe were afraid to drink it then, they 
recalled the strangers, who were about to return to their boats. 

The chief of the strangers next gave the Indians some tiour, but they 
did not know what to do with it. The white chief then showed the 
Indians some biscuits, and told them how they were baked. When that 
was over, one of the white men presented to an Indian a gun, after fir- 
ing it to show how far away anything could be killed. The Indian was 
afraid to shoot it, fearing the gun would knock him over, but the stran- 
ger showed the Indian how to hold it and to point it at a mark: then 
pulling the trigger it made a terrific noise, but did not harm the Indian 
at all, as he had expected. Some of the Indians then accepted guns 
from the white strangers. 

Next the white chief brought out some kettles and showed the Indi- 
ans how to boil water in them. But the kettles were too large and too 



'216 THE MEN'ii.MIM INDIANS [iTH.Aim.M 

heavy to carry about, so the Indians asked thai they be given small 
ones — cups as large as a clinched list, lor they believed they would 
grow to be large ones by and l>y. 

The Indians received some small cups, as fchey desired, when the 
Btraugers took their departure. But the cups never grew ti> be kettles. 

llciw THE III NTBB DESTROYED Till. SNOW 

There was a family of four persons — a hunter, his wife, and two 

children — who dwelt in one wigwam. The hunter eaeli day went out 
for game, and he usually returned with all that he could cany, lie (on 
tinned these successful hunting excursions throughout the autumn and 

until the middle of winter: lint one day, while in the woods, for from his 
Wigwam, Eon it he snow) froze the hunter's feet so badly that he could 

scarcely get along, lie felt very sad that he was so injured by the Cold, 

and to punish him he made a large wooden bowl, which he Idled with 
Snow, and buried it in a deep hole where the midday sun could shine 
down on it and where tin- Snow could not run away. lie then covered 
the hole with sticks and leaves to hold the Snow a prisoner until su miner. 
When midsummer came, the hunter went out to the place where he 
had buried the Snow, and, removing the covering, permitted the sun to 

shine down on it and cause it to melt. Thus he punished the Snow; 
but when autumn caine again and he was one day in the forest, he 

heard somet say to him. •• Vou punished me last summer, but when 

winter comes 1 will show you how strong I am." 

The hunter well knew that it was Kou who had thus addressed him. 

and. taking care to provide himself against cold weather, he at once built 

another wigwam, near to the one he occupied, and /died it with lire 
wood. The season changed and the winter came again. ( toe day w hen 
the hunter was out in the woods, he heard someone speaking, and, lis- 
tening, heard the words. -'Now I am coming to visit you. as I told you 
] should do: I shall lie at your wigwam in four days." 

When the hunter returned to his wigwam, he got more wood ready, 
and built a fore at each end of his wigwam. After tour days had passed 
by, it began to gel very cold, and everything became frozen. The hunter 
replenished the Ares with the wood he had gathered, and got out more 
robes to cover his wife and children. On the morning of the tilth day 
the cold became inure and more intense, in consecpience of which the 
hunter and his family could scarcely keep from perishing. Toward 

night the hunter, on looking out the door of the wigwam, saw approach- 
ing a stranger who seemed to look like any ordinary being, save that he 
had a very large head and an immense beard. When he came to the 
wigwam, the hunter asked him to enter, which he did. but strangely 
enough he would not go near either of the fires. This puzzled the hunter. 

and he began to watch the stranger. As the cold becai >ven greater 

after the stranger entered the wigwam, the hunter wont to his tires and 
added more wood until they roared. As the hunter was thus engaged, 



hokfman] DESTRUCTION OF THE SNOW 217 

he kept watching the stranger, who appeared to be getting rather warm. 
The perspiration began to break out upon his forehead and trickle down 
through his beard. The stranger appeared to get wanner and wanner, 
and in a short time the hunter saw his head and body diminishing in 
size, because lie was thawing. The hunter was pleased at this, and 
kept up his fires until he had entirely melted the Snow, for it was he 
who had come to destroy the hunter and his family. But man is 
more powerful than Cold, aud thus Kon perished. 

THE BEAR AND THE EAGLE 

111 the following it would appear that the mythic circumstance 
alluded to transpired shortly after the creation of the several totems, 
but special reference is made to an instance in which Kine'ii v , the 
Golden-eagle, became angered at the Owa'sse (bear) chief and called 
him A'kwine'mi, his former name having been Sheka'tshokwe'mau. 
The latter is the "Old Chief or "Uld King," whose name first appears 
at the time of the conspiracy of Pontiac, and the tale appears, therefore, 
to be of later creation. 

One time the Kine'u T aud his people lived ou the southern shore of 
the Mi'nika'nise'pe, ' while the Owa'sse and his people lived ou the 
northern shore of that stream. Although the Kine'iV and the Owa'sse 
lived on opposite shores, they were some distance apart. 

Above the camp of the Kine'u v was a waterfall where fish were 
caught. The Bear, who lived nearer the mouth of the river, becoming 
jealous, built a dam across the river to prevent the fish from farther 
ascending the stream. When the fish did not ascend the river at the 
proper time, the Kine'u v begau to suffer from want of food, and many, 
indeed, died of starvation. The Kine'iV then asked his son to go down 
to the camp of the Owa'sse and ask him to remove the dam, that the 
fish might be permitted to ascend the river and his people no longer be 
compelled to suffer. 

The son of Kine'fr went to the Owa'sse, as he had been requested, 
and asked that the dam be removed, that the fish might ascend the 
river and relieve his starving people. The Owa'sse appeared to acqui- 
esce in this request, aud told the son of Kiue'u 1 " that all would be done 
as he had asked. But next morning Owa'sse heated a piece of metal 
in the fire; then, calling to the sou of Kine'fr, he said, "You may 
return to your camp now ; the fish will follow," and as the boy came 
toward Owa'sse he was grasped by him, who thrust the hot metal rod 
through the skin of the boy's forehead, leaving a great wound there. 
The boy went home with his robe over his head and shoulders in order 
to hide the wound, and immediately entered his wigwam, where he sat 
down, silent and meditating. Kine'u v soon entered the wigwam, and, 
on observing his son, said to him, "My son, were you successful in your 
mission?" 

' Now known as Mi in mi mi river. 



218 THE MENUMINI INDIANS [lui.ann.14 

■• Yes. my father," responded the boy, •• the ash arc coming up; but 
sec what I got from the Owa Bse." The bod then threw buck his rube, 
exposing the wound he had received. The Kim- u v became terribly 
angry, and called the chief of the Owa'sse, A'kwine'mi, his former 
name having been Sheka'tshokwe'man. Henceforth the chief of the 
Kine'iV assumed the name of WV'-skim- u. 

Tlien We'-skinc'iV sent word to A'kwine'mi that be would destroy 
him and his people for the insult and injury inflicted 00 his son. The 
two parties soon met in battle, when We -skinc'iV jumped upon the. 
back of A'kwine'mi and bound him with cords, the victors assisting. 
lie was tied in such manner that should he struggle lie would choke 
himself; therefore A kwine'mi remained motionless. Alter the defeat 
of the people of W8"skin8'u T by those of A'kwine'mi, the boy's father 
approached the captive chief again and said, " We wanted to eat fish, 
but you filled my son with lire: now I shall fill you witli fish '' — where- 
upon he called together the noma'sok (flsh and filled the body of 
A'kwiiie'iui with them. 

The people of A'kwine'mi, knowing that they could no longer reside 
in peace with the Kine'iV, left the place of their abode and traveled 
westward, their victors pursuing them for a long distance and killing 
many of the people. 

At the time that A'kwine'mi and his people reached the Mii'sikse p8 
(the Mississippi), there was warfare between many other nations who 
dwelt in that country. The bones of the slain are even at this day 
found when the Indians dig for roots and other substances from which 
they make medicines. 

Some of the Owa'sse people who escaped from the Kine'iV afterward 
went toward the south, and are still living somewhere in that direction. 1 

We'-skinc'iV and his people then took possession of all the country 

around the course of the Ma'siksS'pS, and long lived in peace. 

One time the chief A k wine mi visited the camp of the Kine'iV to 
offers pipe, that they might smoke and make peace. He camped on the 
opposite side of the river, but called across to We -skim- if. saying, 
"You defeated us, and now the country is yours. Let lie return here 
.sometimes, nnil let U8 be friends henceforth." 

Then W8 'skine'u' replied, " Let it be as yon wish, my brother-in-law." 
So peace was declared, and both camps remained near together. 

From these two camps — the Kine'iV and the Owa'sse — the Menomini 
I pie aie descended. 

MI'.'KA'NO, TIIE TfUTLE 

There was a large camp in which Miqka'no, the Turtle, took up his 
abode. He built a wigwam, but had no one to take care of his property 
and to work for him. so he thought he would look around among the 



■Shu mm uyi be baa heard Osagee say thai there an- auppoeed Ken inl Dear il intrj t* co- 
pied by them in Indian territory. Tin' people referred to are donbtleae some oloeely allied bribe at 
the same *to< k, possibly Ottawa. 



hoffma-] ADVENTURES OF THE TURTLE 219 

young women and select a wife. Finding a woman whom he thought 
he would like, he asked her to be his wife, but she replied, •• How are you 
going to provide for a family ?— you can not keep up with the rest of the 
people when they move." 
To this the Turtle replied, "I can keep up with the best of your 

people." 

The woman, to delay the marriage as long as possible, then agreed to 
marry the Turtle in the spring. At this he was vexed, so, in order to 
get away for some time to meditate, he told her, "I shall go to war and 
take some captives, and when I return in the spring, I shall expect you 
to marry nie." 

The Turtle then made preparations to depart. Calling together all 
his friends, the Turtles, he left the camp followed by a curious throng. 
The woman who had promised to marry the Turtle, but who really had 
no intention of doing so, watched the Turtles as they went away, and 
laughed heartily because they moved so slowly. When the Turtle saw 
this expression of merriment, he said to his promised spouse, "In four 
days from now you will surely mourn for me, because I shall be a great 
distance from you." 

"Why," responded the girl, "in four days from this time you will 
scarcely be out of sight!" 

Thereupon the Turtle corrected himself by saying, "I did not mean 
four days, but four years; then I shall return." 

The Turtles, continuing to travel, came one day to the trunk of a large 
tree lying across their path. Then the Turtle said to his companions, 
"This we can not pass unless we go around it, and that will take too 
long; what shall we do?" 

Some of the others then said, "Let us burn a hole through the 
trunk;" but in this they did not succeed. They therefore were com- 
pelled to turn homeward, but it took them a long time ere they neared 
the village whence they had set out. To give their return the appear- 
ance of a successful excursion, they set up a war song. The villagers 
heard them and went out to see what spoils were to be had, but when 
they got near, the Turtles each grasped someone by the wrist, saying, 
"We take you prisoners; you are our spoils." The people who were 
thus captured were angry and determined to avenge the insult. The 
chief of the Turtles happened to capture his betrothed, and he said 
to her, "Now that I have you I shall keep you." 

It was necessary to organize a dance to celebrate the victory over the 
villagers, and when the time arrived everybody had donned his best 
clothing. While the Turtle sang, the participants kept going around, 
dancing, until the Turtle repeated the words, "Whoever comes here to 
see me will die; will die; will die." 

At this the dancers became alarmed, and gathering up their clothes 
and other things returned to the village. They were frightened, for 
they did not know what to expect next. The Turtle remained for some 



220 THE MKMiMINI INDIANS mhavn.h 

time before returning to the village, arriving there much later, because 
he could not travel bo fast. Then, when everybody had gone from his 

camp, some approached him and said, "Thai Turtle-woman who 

wafa i" become your wife is married to another man." 

••is that true!" said the Turtle; "lei me see him." 

The Turtle was already on his way to the village, where he arrived 
at night, and immediately began t<> search tin- his promised wife. He 
was gaily dressed, anil his fringe and ornaments rattled as he walked 
along. The woman for whom be was searching recognized the noise as 
being made by the one she had deceived. As he approached her wig- 
wam he saw evidence of the presence of a man, so he called loud enough 
for tlmse within to hear, •• Now, my friend, I am coming for the woman 
who promised to be my wife." 

The man whom the woman had married dining the Turtle's absence 
then said to his wife, " Ilere comes the Turtle: now what is to be 
done .'" 

"1 shall take can- of that," replied his wife. 

The Turtle grasped the woman by the side and said. "Come nloug 
with me; yon belong to me," but she resisted, saying. " Sou broke your 
promise." The husband also spoke, saying to the Turtle. "You 
promised to go to war and bring back some prisoners, which you failed 
to do." 

•■ I did go, and returned with a number of them." angrily retorted 
the Turtle, who drew his knife from its sheath and then said. --1 will 
cut her in two: you take one-half of her while 1 take the other. Both 
of US shall then be satisfied." The husband, rather than have his wife 
harmed, delivered her. when she was forcibly taken away by the 
Turtle, followed by a long line of his people. 

When the Turtle arrived at his own wigwam, the woman began to 
meditate and to devise a plan by which she could get rid of the Turtle. 
Remembering that one of her friends had a large kettle, she went to 
borrow it. and when she had brought it back, she filled it with water to 

boil. When the Turtle saw this, he became mistrustful, and asked her, 

"What are you doing there.'" 

She answered, saying, "I am warming some water; do you know how- 
to swim '." 

The Turtle replied that he knew- how to swim, whereupon his wife 
said: 

"I thought you might want to wash: I can get at your back and 
wash the mud from it." 

The Turtle then said, "1 have been in the mud and water so much 
that 1 should like to have my back washed.*' 

Then the woman grasped the Turtle by the shell and carrying him to 

the kettle of boiling water dropped him in. He died almost instantly 
and sank to the bottom, with his belly uppermost. The other Turtles, 
his people, seeing their leader go into the kettle, followed him, and 



Hoffman] DESTRUCTION OF THE TURTLE 221 

also were killed. This was the last of the Turtle and his curious band 
of followers. 

Then the woman returned to her husband from whom the Turtle had 
stolen her. 

THE KABBIT AND THE PANTHER 

The Rabbit was a great boaster, and as he wanted to have a mitii'- 
wduVmik of his own, and pretend to be a mita' v , which he was not, he 
accomplished his own destruction. 

One day Wabiis', the Rabbit, and his wife, in their travels, came to a 
low hill covered with poplar sprouts, and, as they were greeu and 
tender, the Rabbit decided to remain and make the place his abode. 
So he went to the top of the hill, and making trails diverging in every 
direction, that he might see anyone who approached, he built a wig- 
wam where all the. trails came together. This was a mita'wiko'mik, and 
the Rabbit wanted to have a dance. When the wigwam was finished, 
the Rabbit told his wife he was going to dance; but he first ran all 
around the hill to see if anyone had been about to watch for him, but 
finding no trail he returned and began his song. As the Rabbit 
returned to the wigwam, Pishe'fi, the Panther, happened to come 
along at the base of the hill where the Rabbit had just paused. Find- 
ing here the Rabbit's trail, the Panther followed it until he reached the 
place where the Rabbit and his wife were dancing by themselves 
in their mita'wikfi'mik. Here the Panther remained to watch for the 
Rabbit to come out again. 

The Rabbit told his wife to sit at one end of the mitii'wiko'mik, while 
he himself went to the other. Taking his medicine bag, he approached 
his wife four times, chanting y8' ha-a-a-a, y6' ha-a-a-a, ye' ha-a-a-a, ye' 
ha-a-a-a; then he shot at his wife, just as a mita' v does when he shoots 
a new member. Then she got up and shot at her husband, and thus 
they had a joyous time all by themselves. Then the Rabbit sang — 

PF'shftrwe' \vic[kwc v yaq8ik' enda'se tsUiq'tehlkwoqkwan'deaD, 
Nema'lianta nakam&', 
Nema'hanta nakain3/. 

Which means: " If the Panther comes across my track while I am 
biting the bark from the poplars, he will not be able to catch me, for I 
am a good runner." 

When he had finished his song, the Rabbit told his wife he would go 
out hunting. The Panther saw the Rabbit depart, and awaited his 
return. 

When the Rabbit started on his return, he felt very happy, but as he 
reached the place where the Panther lay concealed the latter got out 
into the trail, where the Rabbit saw him and started back on the trail 
as fast as he could run. The Panther started in pursuit, and overtak- 
ing the Rabbit said, "You are the one who said I could not catch you; 



I'll THE MENOMIM INDIANS [etii.axs.u 

who is now the better runner!" Before the Babbit could reply, the 
Panther caught him by the neck, crashing it with bis teeth, and kill- 
in- him. 
Tims ended the career of the boastful Rabbit. 

Till; BEAVBB 111 NTl'.U AMI IMS SISTEB 

There were two orphans, brother ami sister, \\ ln> lived alone; but 
they got along pretty well, as the young man was a good hunter. He 

caught many beaver, on whose at they subsisted, while the gir] 

dressed the skins, from which she prepared clothing and robes. 

One time the young man went away from the wigwam to hunt, while 
his Bister sat within combing her hair and making herself appear neat 

and pleasing for her brother's return. While thus engaged she heard 
footsteps, and looking toward the entrance of the wigwam she observed 

a man approaching. When he came near, he asked of her, "Where is 
your husband; are yon not married.'" 

As the girl appeared to pay no attention to this, [he stranger spoke 
again, saying. •• I >o you hear what 1 say .' — are you married ? — where is 
your husband .' I came aeross a man's trail near this wigwam, and 
thought it might have been made by your husband.' 1 But the girl 
maintained silence, and after a short time the stranger went away 

In the evening her brother returned, bringing home some beaver as 
usual, and on the following morning he again went away to hunt. His 
sister did not say anything to him about the strangei's visit, thinking 
it might have been some one who had come there accidentally. 

The young man had not gone very far from home when the stranger 
again appeared at the door of the wigwam. His sister was dressing 
the beaver skins when he approached, and she continued at her work 
as if unaware of his presence. Soon the stranger said, "Vou are mar- 
ried, are you not! Where 18 your husband? I saw footprints about 
this wigwam and thought they might have beeu made by him." 

As the girl paid no attention to these words, the man got angry and 
blew out her tire, scattering the coals and ashes over everything. Then 
he left her as abruptly as lie had appeared, laughing until he was out 
of sight of the wigwam. After the man had departed, the girl took her 
robe, and putting it over her head, sat in the corner of the wigwam to 
ponder over the indignity to which she had been subjected. 

Thus was the girl found by her brother when he returned from the 
hunt. As he entered the wigwam and saw his sister sitting silently 
and everything about her dusty and disarranged, be said to her, "My 
sister, what has happened to you?" 

To this she replied. -A stranger came to the wigwam yesterday and 
asked me if I was married and where my husband was. Today he 
came again and asked me the same questions, but I did not answer 

him; so he became angry and blew nut my fire, scattering the coals and 

ashes over everything, as \ oil mt," 



hoffmax] BEAVER HUNTER AND HIS SISTER 223 

The hunter then said to his sister, " Tomorrow morning I shall go 
hunting as usual, but will return early in order to protect you." 

In accordance with his promise, the hunter started out the next 
morning in quest of game. He had gone but a short while when the 
stranger, for the third time came to the wigwam and looked in at the 
door. The girl was engaged in combing her hair and dressing herself, 
as before, and although she heard him she did not appear to notice 
him. As on the two previous occasions the stranger asked her, " Where 
is your husband? Have you no one to protect you and to provide for 
you?" To this she paid no attention, which angered the man, and he 
blew out the fire, scattering ashes over everything, as on the preceding 
day. At this the girl cried, but the stranger went away laughing. 

The young man, returning at midday, found his sister seated at the 
end of the wigwam in tears, as before. He approached and said to her, 
"When did the stranger come?" to which she answered, "Just after 
you left the wigwam." Then the brother got some water and washed 
his sister's face and took the ashes out of her eyes. 

The young man then went out a short distance and began to gather 
firewood and pile it up near the wigwam. He cut one piece as long as 
his arm from the finger tip to the elbow, which he shaped like a shovel. 

On the next day, early in the morning, the young man built as large 
a tire as he could without burning up the wigwam. Then he said to 
his sister, "My sister, you attend to the tire now, as I shall hide myself 
until the stranger comes, and when you see him approaching, tell me." 
This she promised to do, while her brother secreted himself to await 
the coming of the stranger. 

It was not long ere the girl heard the strauger approaching, as he 
had done before; so when he was near enough to hear her, she began 
to talk to herself, saying, "O, I wish my brother were here!" This she 
repeated several times in order to mislead the strauger and to get him to 
come close to her, that her brother might catch him. The stranger came 
closer and closer, and finally stopped at the door, when in an instant the 
girl's brother appeared. Hastily getting a shovelful of hot coals from 
the fire, the young man ran at the stranger and hit him upon the but- 
tock, burning him severely. The man ran, but the girl's brother pur- 
sued him, hitting him with the hot coals and saying, " Why don't you 
blow out the fire now?" and then mockingly laughing as the stranger 
had laughed at his sister. The man ran some distance, after the girl's 
brother had stopped following him, but finally he dropped dead. 

The strauger was found to be not an Indian after all, but one of the 
ana'maqki'u, who try to destroy the people on the earth. 

NA v Nl' NAIOy'TA. THE BALL CAKRIER 

One time the people of two wigwams were away hunting, and, being 
successful in their quest for game, were couteuted. The occupants of 
each wigwam consisted of a hunter, his wife, and his children. In the 



224 THE MI.NOMINI INDIANS Ieth.axn. li 

forest in which these wigwams were lived an old woman who was said 
to be a witch, and who had a l>all by means of which she was enabled 
to steal children. She would throw the ball toward a wigwam, how- 
i\ ri far away she might be, and u hen a child attempted to pick uj> the 
ball, it would slowly roll away from the pursuer toward the hut of the 
old woman, and in this way entice them to her home. 

One day the old woman threw the liall toward the wigwams of the 
hunters. One of the little hoys s.iu it, but in attempting to pick it up 
the ball rolled away : so the boy followed it from place to place, until at 
length he (Mine to the old woman's hut, into which the hall rolled. The 
old woman then said to the hoy, "Come in, my grandson, and sit down, 
for yon must he tired." The boy sat down as the old woman had asked 
him, when she fed him. She then asked the boy if lie had ever fasted, 
when he replied that he had not. The old woman then said, "To obtain 
power and assistance from the ma'nidos, you must fast.' - The hoy agreed 
to do this, and laid himself down on some robes at the end of the hut. 
Here he lay for ten days, fasting and gaining the good will of the dif- 
ferent animals and birds, the ana'mai|ki'u. which came to him from day 
to day. 

At the expiration of the ten days the old woman said to the hoy, "My 
grandson, you Lave fasted ten days; now it is time that you eat some- 
thing. "' The boy then arose and ate of the food which the old woman 
placed before him. Then she said, "My grandson, you have now fasted 
ten days, and the ma'nidos must have favored you for this ordeal. Did 
you receive their favor?" 

"No," replied the boy, " I have not received the favor and influence 
of all: there are still some ma'nidos who have kept at a distance and 
would not grant my desire." 

"Then,'' said the old woman, "you must fast ten days more." 

The boy again laid himself down and fasted for ten days more, at the 
end of which time he turned over, with his face to the wall. He con- 
tinued this fast for twenty days, after which the old woman spoke to 
him, saying, "My grandson, come and eat something." 

The boy arose and partook of the food which the old woman had 
prepared for him. Then she said to him. " My grandson, you have now 
tasted for many days, and the ma'nidos must have granted you power; 
have you received the favor of all of them'" 

The boy replied, "No, grandmother, there are still some ma'nidos 
who keep away from me, and hesitate to grant the power I want, 
because I have not fasted long enough." 

"Then, my grandson," said the old woman, •• fast again, and you will 
receive the favor of all the ma'nidos." 

The hoy again went to the couch of robes and laid down, where lie 
fasted for fifty days more. Be was so weak that the old woman thought 

him dead, but she approached the spot where he lay and gave him 
some food. The hoy soon began to revive and to gam strength, when 



HOFFMAN] 



THE MYSTIC BEIDGE 225 



the old woman said to him, "My grandson, you have fasted a long time, 
and must have received much power from the nni'nidos; did you receive 
the favor of all of them!" 

"Yes, my grandmother," responded the boy, "I have now accom- 
plished my desire, and possess the favor of all the ma'nidos." 

The old woman, much gratified at what had happened, now addressed 
the boy in these words: 

" My grandson, there is much gold in possession of Ma'tshehawai'- 
tuk, the 'Bad One.' He also has a bridge in his possession, and I want 
to get both the gold and the bridge. I have taught many boys how to 
fast, and how to obtain the favor of the ma'nidos, but none of them ever 
returned with the things that I desire. Now I want you to procure for 
me a little of the gold as well as the bridge. You will find the Bad One 
in his hut, beyond a rapid river. When you reach the stream, tie this 
ball to one of your feet and yon will be enabled to cross. In no other 
way can you accomplish this, because when the Bad One wants to cross 
the river, he takes the small bridge, and, by simply waving his hand 
forward, it lengthens and touches whatever spot he desires. Therefore, 
you can not expect to cross the river by means of the bridge. Trust to 
the ball, and it and the ma'nidos will see you safely across." 

The boy took the ball from the old woman. He then made for him- 
self a warclub, a bow, and some arrows. These were very powerful, 
for the ma'nidos endowed them with wonderful strength. The boy also 
had the power to change his form, and his sight and hearing became 
so acute that nothing could escape his eyes or ears. By the aid of 
the ma'nidos he was now enabled to go on his journey in search of the 
Evil One, and to procure some of the gold and the wonderful little bridge 
which were guarded by him. 

Thus equipped the boy set out. After a long time he came to the 
rapid river, and beheld upon a hill beyoud it the house occupied by the 
Bad One. The water was so rapid that it seemed impassable. The boy 
broke a branch from a tree and threw it in the stream, but so swift was 
the current that he could scarcely see it carried away. He then tied 
the ball to his right foot, and, approaching the bank of the river, ven- 
tured out upon the water, as one does in testing the strength of ice. 
Putting both feet upon the waves, the boy found himself supported; 
but, still fearful of being carried away, he rushed back to the shore. 
He made a second venture, this time going farther out upon the water, 
but again turned back. Gaining courage and con fidence in the ball, and 
remembering that the ma'nidos had all favored his desire for power, he 
started a third time, and gained the opposite shore in safety. He now 
removed the ball from his foot and put it in a bag which he carried on 
his back, then began to look about. He saw the house of the Bad One, 
and observed the bags of gold hanging from the rafters, as well as the 
little bridge. He saw too that this Evil Being sat in the room in which 
the treasures were, and that in order to guard them constantly he always 
14 ETH 15 



2'Jli THE ME.SOMIN] INpIANS [bih-akk 11 

took his meals tin-re All these things the boy could see because of 
his wonderful Bight Then he heard the Bad Being speak to his serv- 
ant, Boqpan'uiuq'ki (Lung Woman). Alter wondering how he could 
induce this Kvil One to leave the room in which the gold and the 

bridge were, he called oul to the ina'nidoe to make the being hungry. 
lnstaiith the Bad One demanded of Ids servant, •• <b> and prepare for 

me si • food, for 1 am very hungry." The Lung Woman went to the 

1 1 where the food was kept, the Bad One again calling to her. •■ Hurry 

with the food, lor I am becoming famished," at the same time starling 
for the room in which the servant was. tor he could not wait for the 
Victuals to be brought to him. The servant met him, to lead him out. 
tor he was very large and now almost helpless from hunger. 

The moment the Evil One left the room in which the gold and the 
bridge were, the hoy went forward and entered the house, lie looked 
about and discovered hanging from the rafters a number of pouches 
containing gold, one of which he grasped and tucked under his left 
arm. Then he took the wonderful little bridge, which he tucked under 
his right arm. The boy now endeavored to secrete himself until search 
for him should be abandoned; for he well knew that he could not escape, 
because of the footprints which he would leave to guide his pursuers. 
Looking about, therefore, for a place in which to hide, he espied the 
bedding in the corner of the room, so making a small opening in one of 
the folds of a robe he crawled in. 

So soon as he had hidden himself, the servant returned to the room, 

where she was startled at seeing the remaining pouches of gold fall- 
ing to the floor, for this they began to do the moment the boy took 
down the hi st bag. The servant then called to her master, asking him 

to c e, as s • one hail taken one id' the pouches and the bridge. 

The Bad <>ne rushed in as quickly as he was able, and began to search 
for the one who had stolen his treasures. I le sent the servant out to 
look for footprints leading from the hut, but as none were discovered 
she returned and began searching the room. She removed everything 
from its place, but nobody could be found. The robes and bedding were 
thrown aside, piece by piece, but no living being was discovered, until 
Anally, in returning the robes to the corner of the room, she discovered 
the cut in the robe. ( Jailing to her master the Lang Woman said. "See, 
here is a fresh cut; here is where the thief has hidden himself.'* Then 
reaching into the opening she pulled out Na"ni Naioq'tS ("Ball 

Carrier"), the boy. but he had made himself very lean and small. 

The Evil One then confronted Kail Carrier and asked him. "Have 
you taken my gold and bridge!" 

••Yes. - ' said Hall ('airier. '• I took them." 

The servant then took a knife, and on asking him where he had 
secreted the treasure-. P.all (airier lifted his left arm, and in the arm- 
pit was the gold. The servant then scraped off the gold, which had so 
adhered to the skin as to give it a golden color. Then she asked Ball 



hoffmani THE FATE OF LUNG WOMAN 



227 



Carrier wliere he bad secreted the bridge, when be raised bis right arm, 
and in the armpit was tbe bridge, which she also detached with the 
knife. When the treasures had been recovered, tbe Bad One said to 
bis servant, "Take the boy out and clean him, alter which you must 
cook him for our feast. I will go to invite our friends tbe Me'sibine'bi- 
kiik" (water demons). 

The servant then took Ball Carrier out to the room where the food 
was kept, when he turned toward her and said, "Why don't you keep 
me for two days and feed me! 1 am now very lean, but shall be very 
fat by that time." The servant then turned to her master and offered 
him tbe suggestion which Ball Carrier had made. The Bad One replied, 
"Well, let the boy have his way; perhaps m two days be will be fatter, 
as be says." Lung Woman then returned to Ball Carrier and led him 
out to a pen, where he was securely fastened and food given to him. As 
he ate constantly he began immediately to grow and to fatten so that 
be could scarcely move his bead from one side to tbe other. 

The second day having arrived, the Bad One told his servant to pre- 
pare the boy for the feast now to be held, as be was going to invite all 
his friends, the Water Demons. Before leaving he told Lung Woman 
not to eat any of the broth, for it would then be defiled. 

The servant brought out from the hut a large kettle, filled it with 
water, and built a fire beneath it, She then took Ball Carrier by the 
arm aud led him up to the kettle, so that .when the water boiled she 
could lift him into it. In the meantime Ball Carrier asked the ma'nidos 
to keep the water at its ordinary temperature, although it might appear 
to be boiling, and he also asked the ma'nidos to restore his body to its 
usual size the moment he was put into tbe water. 

When the water began to boil, the servant put Ball Carrier into the 
kettle, and the fat, which the ma'nidos bad supplied, soon came float- 
ing upon the surface. As the water caused him to move about within 
the kettle, Ball Carrier told the servant to taste the broth to see if it 
was palatable. The odor was so appetizing that she could not resist 
the temptation of tasting the broth, so getting a ladle from the hut she 
reached over the kettle aud took up some of the broth, which she found 
very agreeable. Ball Carrier now induced her to come closer, that she 
could the better reach the broth. As Lung Woman went near to the 
kettle Ball Carrier grasped her, and upset the boiling water upon her, 
scalding her to death. Ball Carrier then gathered together bis war- 
club, bow. arrows, and ball, as well as the pouch of gold and the won- 
derful little bridge, set fire to the but of the Evil One, and started for 
the river, where he took out the bridge, caused it to project across to 
the opposite shore, when be passed over aud restored it to its biding 
place in his right armpit. 

The hut was soon completely consumed, no trace being left where it 
bad stood. When tbe Bad One returned with the large crowd of Water 
Demons, who had come to partake of the feast, he could not tind his hut 



228 THE MENOMINI INDIANS [kth.a.vx.u 

nor any trace of it even alter Searching in every direction. Finally he 
went down to the river, from t lit' bank of which lie saw Ball Carrier 
sitting quietly on the opposite side. Then the Bad <>ne knew who had 
destroyed his hut, so lie weni hack and told his friends, the Water 
Demons, that there would not be a feast, as Hall Carrier had destroyed 
his hut and had escaped. 

A.S the Water Demons started to return to their camp, the Had One 
realized that he was undone. Lie therefore returned to the river and 
called across to Hall ( 'airier, saying, " I'.all Carrier. 1 know who you are, 
and. as you have ruined me, I now offer you my services and will be 
your servant, if you will have me." 

Ball Carrier replied, "1 will accept your services, although you tried 
to destroy me." Then Ball Carrier took the little bridge from his right 
armpit, and caused it to extend itself across the roaring torrent, when 
the Evil One started across. He had proceeded but about halfway, 
when Hall Carrier caused the bridge to become small again, thus upset 
ting the I '.ad < >ne. who fell into the water and was carried beneath the 
surface and drowned. 

When Hall Carrier had accomplished all this, he continued his jour- 
ney, but as he was in a strange country he did not know which way to 
go, for he forgot to ask aid of the ma'nidos. At length he laid down 
near a cluster of trees and fell asleep, and, as he was very weak from 
lack of food, he thus remained a long time. 

An old man came to the place where Hall Carrier was lying, and 
walked around him so as to inclose a large piece of ground for raising 
roots and plants. While thus engaged the old man espied the Ball 
Carrier, and, seeing him so helpless, he cut a block of wood from the 
trunk of a poplar and fashioned it in semblance of a woman. When 
he had finished his task, the woman became alive; then the old man 
said to her, '-.Co over to that cluster of trees; there you will lind a man; 
bring him here and feed him; he is nearly starved, and he will become 
your husband." 

The woman went to the cluster of trees, picked up Ball Carrier, and 
carried him to where the old man had been, but who was no longer to be 
seen. After Hall Carrier had recovered from his weakness, he built a 
wigwam and lived there with his wife. 

< me day Hall Carrier told his wife that, as he was a traveler, he would 

have to leave and continue his journey. On bearing this the woman 
fell dead, and nothing remained of her but a piece of old wood. He 

then resumed his journey, and. alter a hmu time reached a mountain, 
where, toward sunset, he saw at a short distance before him a hut with 
its door ajar. As he approached he saw within a woman, who. without 
turning her head, said. "(Ionic in. Hall Carrier, and sit down." He 
entered anil seated himself as he was asked, when the woman said.'-It 

is fortunate yon came to my wigwam tonight, as my sister is now absent; 
she wants to kill you. When she returns tomorrow, she will ask yon 



Hoffman] THE CANNIBAL WOMAN 229 

to amuse her, and while she is in a good humor she will scratch your 
head to look for vermin. You must pay no attention to this, but watch 
her motions, that you may not be taken unaware." 

The next day the woman's sister entered the wigwam and exclaimed, 
"I am glad to see you, my brother-in-law; come and amuse me; we can 
have some games to play." 

Ball Carrier observed that she wore a skirt reaching only to her knees, 
and that her hair was bright red. Not liking her appearance, Ball 
Carrier said, "I am still tired from my long journey; and if I am to play 
with you, you must wear a longer skirt." It was then agreed that they 
were to have some games at noon on the following day ; so the woman's 
sister, who was a cannibal, left and went back to her own wigwam. 

Early on the following morning Ball Carrier went out to see where 
the woman's sister lived, and as he approached her wigwam lie found 
two children eating the flesh from human bones. The children did not 
see Ball Carrier, but he now knew that the woman's sister was a can- 
nibal. The children ran away, and Ball Carrier saw that there were a 
great many birds and beasts all about him. They told him to go 
away, as the woman's sister had planned to kill him. Ball ( 'airier then 
told the birds and beasts that if they would not inform the woman's 
sister of his presence, he would give them all they wanted to eat, as 
she was now coming back to prepare a feast. To this the birds and 
beasts assented, but the Chipmunk was not present when this prom- 
ise was made by Ball Carrier; so as soon as the woman's sister had 
deposited her kettle, and had gone off a short distance to gather fire- 
wood, the Chipmunk ran out and called to the woman's sister that Ball 
Carrier was near. Then Ball Carrier said to the Chipmunk, "Hush! 
If yon don't cry out, I will give you plenty— not scraps of acorns and 
bones, but a lot of good food." 

As the Chipmunk called out, the woman's sister, without turning her 
head, said, " What is the matter with you, Chipmunk ; did I not tell 
you to call only if that man came near?" The Chipmunk then said, "I 
am speaking only to the Bluejay, who stole my acorn." 

Ball Carrier next wondered how he could kill the woman's sister, for 
she had brought several children to cook for the feast. While thus 
pondering, the black-head Woodpecker said to him, "If you promise to 
give me a piece of her scalp, I will kill her for you. She does not carry 
her heart in her breast, but under her flowing red hair.*' 

Ball Carrier thereupon promised the Woodpecker that he should have 
the scalp if he killed her— whereupon the bird prepared to dart forward 
to the spot where the woman's heart was hidden. Lowering his head 
and pointing his sharp beak straight forward, the Woodpecker suddenly 
shot away like an arrow, striking the heart in the very middle. When 
the woman's sister felt this death wound, she lowered her body and 
began to run very rapidly around in a circle, and endeavored to kill 
Ball Carrier with a knife, but he took his warclub, and, after repeated 



230 THE MENOMINI INDIANS (kth.a.nn h 

strokes, succeeded in beating oul her brains. Ball Carrier then cut off 
her scalp, and taking a piece from the t < » i • of the head gave ii to the 
Woodpecker, who put it on his own head, where he has worn ir ever 
since. This is why the black woodpecker lias a black body and a red 
>pot on his head. After Ball Carrier had divided the food among the 
birds and animals, as he had promised, he departed for his victim's 
wigwam, thai he might destroy ber children, for they were had as the 
mother had been. 

In the meantime, however, the children had fled and hid themselves 
in a place where their mother had been wont to secrete herself; but 
Hall Carrier, by reason id' the penetrating eyesight given him by the 
ma 'nidus, saw that the children had secreted themselves in a casern in 
the mountain. Ball Carrier went to the mountain aud began to strike 
the ground with his warclnb. The earth trembled, then opened, expos- 
ing the nest of children, whom he beat to death. 

Ball Carrier, being a traveler, now resinned his journey in search of 
other evil beings from whom the human race had much to tear, and 
whom he might destroy by reason of his great powers. 

lie came to a wood thai crossed his path at right angles, when sud- 
denly he heard a woman's voice crying aloud for assistance. Knowing 
that something terrible must be happening, he started along the road 
to the left, s reaching a high, rocky cliff, at the base of which was a 

stone door, and at the top an opening like a window . 

This seemed more like the abode of a giant, but as Ball Carrier still 

heard the woman's voice in the direction whence he had come, he rap- 
idly retraced his steps and soon met a young woman flying toward him, 
in great distress. When she came nearer, she a-ked him to aid and 

preserve her from tlie giant, who was in pursuit. 

Said the young woman to Ball Carrier, "The j, r iant has come to my 
father's village and has already eaten up half of the people, and now he 
is after me." 

Ball Carrier saw that she was the daughter of a chief, and a very 

beautiful woman, so lie determined to save her. He therefore replied, 

"You must now go back along the path by which you have come, and 
meet the giant: tell him Ball Carrier is here waiting for him. and that 
he must come with you. Then when 1 engage him in conversation you 
must return to your lather aud tell him and his warriors to arm them- 
selves with their clubs, spears, and bows and arrows, and return here 
with you that they may destroy the giant." 

The chief's daughter complied with this injunction by hastening back 

to meet the giant. So soon as she met him she told him that she had 

come to guide him to Ball ( 'airier. The giant, thinking he had another 
victim in view, started along very willingly with the chief's daughter to 
the place where Ball Carrier hail parted with the girl. 

In the meantime. Ball Carrier went back to the house in the rock, 
entered, securely closed the door, and then went above to look out of 



Hoffman] THE FIGHT WITH THE GIANT 231 

the square opening at the top, where he might sec all that was transpir- 
iEg, and defend himself against the giant. 

Presently lie saw the chief's daughter returning, closely behind her 
following the giant, from whose belt were suspended several children 
whom he had captured to devour. As the giant approached the rock 
and saw Ball Carrier's head protruding from the window, he called out, 
"Ball Carrier, come down and let me enter my house, that we may 
have a feast." Ball Carrier replied, "I can not open the door for you, 
as I am so far above it; but if you will reach upward where I can grasp 
your hand, I will pull you through the window." 

When the chief's daughter saw the giant engage in conversation with 
Ball Carrier, she escaped, and running back to her father told him 
what Ball Carrier had instructed her to say. The chief immediately 
called together his warriors, bidding them get their warclubs, spears, 
and bows and arrows, that they might proceed to the giant's house, where 
Ball Carrier would need their assistance. The warriors were soon 
armed, and, led by the chief and his daughter, they hastened to the 
giant's abode. 

In the meantime, the giant had come to the base of the cliff and 
reached up to grasp Ball Carrier's hand, that he might enter at the 
window. Ball Carrier saw that the giant's abode contained many 
weapons. Grasping the sharpest knife, he went to the window, seized 
the giant's hand, and drew him upward. When the giant had climbed 
into tin' opening far enough for Ball Carrier to take hold of his head 
he struck him on the back of the neck, severing the head, which fell 
upon the floor and bounded about like a ball, biting and snapping at 
Ball Carrier. Throwing aside the knife, Ball Carrier took his warclub 
and struck the head until he had crushed the life out of it. 

Just as the head was thus severed the body of the giant fell down to 
the base of the cliff; but instead of lying where it fell the body arose, 
and rushing blindly about wildly beat and struck out in every direc- 
tion with its immense club. At this moment the chief and his warriors 
arrived, and seeing that Ball Carrier had beheaded the giant, but that 
the body was still active, they rushed up, shot into the body numerous 
arrows, pierced it with spears, and beat it with their warclubs, until the 
great form was motionless. Ball Carrier now came down to where the 
chief, his daughter, and the warriors were assembled, and bade some of 
them gather wood, that he might burn and utterly destroy the giant. 

Bound about, everywhere, were heaps of human bones, the remains 
of those whom the giant had killed and eaten. Some of these were the 
bones of recently killed people, others were of those who had been 
killed and devoured a longer time, and still others were almost crumbled 
into dust by age. When the wood-gatherers returned, a large Leap of 
the fuel was made, and upon it the body of the giant was placed ; then 
the wood was set afire and the body burned to ashes. When this had 
been done. Ball Carrier approached and blew on the ashes, making 



232 THE MKNOMINI INDIANS [HH.lMl.li 

them rise like a cloud. The little particles that arose became birds. 
Ball Carrier look one of liis arrows, shot it up into tlie sky, and as it 
was returning cried out to the human remains, "People, people, arise; 

the sky is falling down upon you!" Instantly the skeletons of those 

last killed became living beings, who sat up and looked about in aston- 
ishment. Ball Carrier again shot an arrow toward the sky and called 
out a second time, "People, people, arise: the sky is falling down upon 
you!" — whereupon more bodies returned to life, as the Others had done. 
Bix times did Ball Carrier thus shoot into the sky. and it was only after 
this last shot that all had been restored to life — even those who had 
been killed many years before. 

Tbese strange things having been accomplished, the whole party 
returned to the village of the chief. When they arrived, the chief 
turned to Hall Carrier and said, "Ball Carrier, you are a powerful man, 
for you have saved my daughter and my people from being destroyed 
by the giant. 1 know of no one better fitted to become the husband 
of my daughter, as well as my successor, than you: therefore, take her 

and become chief of my ] pie." Ball Carrier believed the chiefs 

daughter to be the most beautiful woman he had ever seen, and was 
very glad to accept her. Then they became husband and wife. 

Living in peace and quiet among these people of his adoption was 
not suitable to Kail Carrier, the traveler; so he decided to resume his 
journey of adventure and to free other people of their enemies. He 
therefore took leave of his wife and departed. 

After -din-' a Ion- distance. Ball Carrier saw a wigwam, and within 
it a woman, who, on seeing him. said. "Kail Carrier, you are wel- 
come; but it is fortunate for you that you came this morning, for during 
the day my sister, who wishes to kill you, remains here." 

Kail Carrier entered the wigwam and remained, the woman becoming 
his wife. 

On the following morning he observed approaching the wigwam two 
children, each of them eating the shreds of meat from human bones. 
When the children linally came near enough to the wigwam to see 
that a Btranger was within, they ran away in great fright. Then Kail 
Carrier said to his wife. "Whose children are those who are running 
away?" — to which she replied. "They are the children of my sister; 
she who desires to kill you." 

Presently the woman's sister, his newly made sister in law, was seen 
approaching the wigwam, and so soon as she espied Ball Carrier, she 

said to him. •• I am -lad to see you, my brother-in-law; I have long 
expected you. I hear you are very powerful, but 1 am desirous of try- 
ing my power against yours." 

Ball Carrier knew that his sister-in-law desired to destroy him. and 
he was very careful not to allow her to gain any advantage, but he was 
compelled to appear pleased to see her; so he answered, " My sister-in- 
law, I am desirous of trying my power with you, but will first run 
with you to learn which of us is the fleetest." 



hoffman) THE EACE WITH THE WITCH 233 

Now, this woman was a witch, and as Ball Carrier proposed to run, 
she felt so sure of success that she immediately agreed to race, aud 
said, " Whoever wins will have the privilege of killing the other." 

Ball Carrier was now obliged to run, and went out to find a place for 
the contest. Seeing that the prairie extended far away without a visi- 
ble obstruction, Ball Carrier said, " My sister-in law 7 , we will run to the 
end of the prairie — to a point as far as you can see from here — and then 
return; the first one to reach tbis goal will turn and kill tbe loser.'' 

The witch agreeing, both prepared to start. Ball Carrier invoked the 
ma'nidos to assist him, aud when the witch started to run, Ball Carrier 
transformed himself into Moqwai'o (the wolf) and ran ahead of the witch. 
He continued in advance for a long distance. The witch slowly gained 
in speed and finally passed him. When Ball Carrier found that he 
could no longer hope to succeed, he changed himself into Ominic (the 
pigeon) and once more shot ahead of the witch; but, after a long dis- 
tance, the witch again gained on him, aud gradually passed him, so that 
he felt he could not win in his present form. Ball Carrier next changed 
himself into Kaka'ke (the crow) and again shot ahead of the witch, 
remaining in advance for a long time. He finally began to tire, however, 
and, seeing the witch once more pass him, he found that he could not 
succeed in winning the race unless he assumed another form, so he 
changed himself into Meshinikake (the Cooper's hawk ?), and again 
passed the witch. As a hawk he flew along for a great while, but he 
eventually began to tire, aud the witch again gradually lesseued the 
distance between them and filially passed him. Now Ball Carrier 
assumed the form of Pakiish'tsheke'u, the Hitter (duck hawk), and agaiu 
flew ahead, as this hawk is the swiftest of all save Meshinikake. But 
even again the witch gained on and at last overtook her opponent, when 
Ball Carrier found that he would have to assume still other form if he 
wished to win the race; so, changing himself into Liponane (the sharp- 
shin hawk), he once more gained on aud passed the witch. But as a 
sharp-shiu hawk he began to tire after awhile, and felt that he must 
assume another form, so he became transformed into Ke'shewa'toshe 
(sparrow-hawk), when he once more passed the witch. 

The contestants were now on their homeward flight, aud Ball Carrier 
realized that he must maintain the lead if he wished to escape death. 
Soon, however, he saw the witch pass him and remain ahead, apparently 
sure of reaching the goal first. Ball Carrier felt that he must make a flual 
and desperate effort to pass the witch, for they had now almost reached 
the goal. He therefore assumed the form of Na-na-tska (the humming- 
bird) and shot ahead like an arrow, reaching the goal far in advance of 
the witch. He now threw off his disguise and grasped his warclub to 
await the arrival of his opponent. She soon came up, furiously angry at 
losing the race, which she had been certain of winning, when Ball Car- 
rier struck her on the head aud killed her. 

Ball Carrier's wife now came to him and said, "If you want to exter- 
minate that wicked family, you must go and destroy the dead witch's 



234 THE MENOMnn INDIANS [ETH.ASNii 

litter of children, who live in a cai ern in the mountain." Taming around, 
Ball ('airier saw a mountain, and, because lie was possessed of won- 
derful pow ex of Bight, lie could observe t lie offspring of the witch hud- 
dled together. Be then went toward the monntain, and when he had 
reached it. he struck the ground with his w archil), causing great lissures 
to appear; and when the cavern wa8 exposed, he slew the whole litter 

of the witch's children. 

Ball Carrier did not live long at this place ere he fell the need of con- 
tinuing his journey: so he said to his wile. "Wile, yon know 1 am a 
traveler, and I must proceed OH my journey to lierid t he people of their 

enemies." 

The wife knew that remonstrance would be futile, so she allowed Ball 
Carrier to use his own judgment. Gathering together his weapons, he 
left, and after wandering through the forests for a long- time, he reached 
a piece of elevated ground upon which he saw a wigwam. Seeing no 
one about, he approached it, and on peeping in at the doorway, he 
espied a woman sitting within, making preparations tor her evening 
meal. The woman looked up, and seeing; Kail Carrier at the door appear- 
ing hungry and tired, said. "Come in, Ball Carrier. I am preparing food 
for you; 1 have long been expecting you." 

Ball Carrier entered and seated himself on the robes on the ground. 
lie partook of the food the woman prepared, and seeing that she was 
comely he asked her to be his wife. The woman accepted the proposal, 
and Ball Carrier felt satistied to remain there and travel no farther. 

As Ball Carrier was out hunting one day, lie came to a deep valley, 
in the bottom of which was a lake. In the middle of this lake was an 
island, partly covered by trees, but on the open grassy portion lie saw 
a large White Hear, the chief of the ana'maqki'a, the bad underworld 
nia'nidos. Now, Ball Carrier was desirous of destroying this greatest 
of all enemies; but not being able to approach within arrowshot. he 
blew his breath upon the water, which immediately began io tir, e. 
I le continued thus to blow- until the ice was so thick that the White 
Bear could not break it, although he repeatedly ran down and butted 
his head against the ice. Battled by this failure, the White Hear called 
on an immense rock at the hill top, asking it to roll down and break 
the ice, that he might get info the water. The rock rolled down the 
hillside and struck the ice with terrilic force; but, instead of crushing 
it. rolled oil' like a ball. At this the White Hear became very much 
alarmed, and called upon the Suba'isiukkuk (wood ducks) to come to 
his aid. Instantly the Wood Ducks came from the south and llew 
around in one spot over the ice. when it instantly began to thaw. 
They circled this spot four times, when the ice became so thin that the 

White Hear ran down, thrust his head upon the weakened spot, broke 

it. and disappeared beneath the surface. 

Then the Wood Ducks also disappeared, and Hall Carrier turned bo 
go toward his wigwam. He had not gone far when lie saw a large water 



Huffman] 



THE RED-BIRD MA'NIDO 235 



monster on the hillside. He ran and grasped it by the tail to prevent 
its escape, in order that he might club it to death, but the being dis- 
charged a poisonous liquid from its body, some of which struck Ball 
Carrier on the teeth, and a portion passed down his throat. Instantly 
Ball Carrier released the water monster and hastened to return to his 
wigwam, for he well knew that he would die from the effects of this 
poison. 

When lie arrived at the wigwam, he told his wife what had happened, 
and said to her, "When I am dead, do not bury me, but lay me over 
there in the grove of trees." 

The wife of Ball Carrier had borne to him, since their marriage, two 
sons and a daughter, so she called to her children to help her take care 
of their father; but when they found him dead, they carried him to the 
grove ami laid the body on a scaffold. 

When Ball Carrier died, the ball which he had received from the old 
woman immediately started to roll back to its original owner. The 
warclub, spear, and bow and arrows were placed together and pre- 
served in the wigwam. 

Not long after this occurrence a party of strange Indians chanced Ur 
come along, and finding a family without a protector they became 
rather free with what they saw and found. The widow of Ball Carrier 
protested to the chief, but he replied that unless he was permitted to 
marry her daughter he would have her house torn down and destroyed. 
Bather than have such a calamity befall her children, she agreed to let 
the chief marry her daughter. So the chief remained and provided for 
Ball Carrier's family, while the remainder of the party continued on 
their way. 

Before the chief came along and married Ball Carrier's daughter, the 
family had become so poor that they were almost starved. One morn- 
ing the daughter was hunting for berries: she saw tor the first time a 
large wigwam near their own. Approaching the structure, she saw 
within it large quantities of food which the shade of her father had put 
there, and also, perched high in the dome of the wigwam, on a thin 
cross-piece of wood, a Bed-bird. As Ball Carrier's daughter saw this 
quantity of food she was amazed. After she had gained sufficient 
courage to enter and look about her, she perceived the Bed-bird, who 
made friendly gestures, making her feel at once that it was the spirit of 
her father. Going up to him she greeted the bird by reaching out her 
hand and lightly grasping his foot. 

When she returned to her mother and brothers, she told them of what 
she had discovered. Thereafter every time they wanted food they would 
all enter the wigwam, and alter greeting the Red-bird would partakeof 
the food which was so abundantly supplied by him. 

These mysterious departures from the wigwam and the small quantity 
of food consumed by Ball Carrier's family led the daughter's husband 
to wonder where they all spent so much of their time. Determined to 



236 THK MKNOMINI INDIANS [«TH. Aim. M 

learn the cause, the chief followed the party very cautiously one morning 
to observe their movements, and seeing them all enter the large wig- 
wam, he followed. Seeing them advance to the Bed-bird, and, one by 
one. shake it l>y the foot, he approached and did the same. Thej then 
all partook of the food and retained to their own wigwam, where the 
chief began toezhibil Bymptoms of sickness. 

Bui this illness of the chief was in reality merely affected, as be 
wanted an excuse for obtaining the bird to eat. Ball Carrier's family 

was very much distressed at the chief's illness and asked liim what they 

could do to aid his recovery. Be told his wife that he would do( recover 
unless she killed the Bed-bird, and cooked it tor him to eat. Thi 8 dis- 
tressed the family verj much, and Ball Carrier's two hoys became very 
angry at such a request. The women were in doubt, not knowing what 
was best to be done: meanwhile the chief pretended t" begetting worse, 

which alarmed them very much, but the boys remained firm, not wanting 
to see the Bed-bird sacrificed to gratify the chief. 

One morning after the boys went to hunt, the wife of Ball Carrier 
went to the large wigwam, caught the Bed bird, and killed him. She 
then brought the body hack to be cooked, when the boys appeared. 
One of them cut off the bird's head and ate it. while the other cut out 
and ate the heart. The boys, in anger, then left the wigwam and went 
away never to return. 

The first night out they reached a hut, which they approached very 
cautiously, and seeing no one about but an old woman, they entered. 
She asked them to remain over night, and showed them where they 
might sleep. Being tired from their long day's journey, they soon fell 
asleep. In the morning, before the old woman was awake, they arose 
quietly and left, so that she did not learn who they were or whither 
they were going. On going to the place where the elder of the two 
young men had slept, she observed that the ground was covered by a 
thin coating of dust resembling gold, then turning to where the younger 
one had slept, she there saw the ground similarly covered with stains 
of gold; but when the old woman attempted to gather the yellow sub- 
Stance it vanished. This gold came from the two sons of Ball Carrier, 
because they had eaten the head and heart of the Bed-bird, which was 
the shade of him who had Secured the treasures of the Bad One and 
who still carried them in his armpit8 when he was killed by the Water 

Monster. 

.Meanwhile the wife of Ball Carrier took the remainder of the bird, 
from which her two sons had cut anil eaten the head and heart, and 
put it into the kettle to prepare for the chief. When it was cooked 
and given to him, he Seemed to recover from his illness, because he had 
gained his wish; but, perceiving that the head was gone, he angrily 
said to his wife, •• Who has cut off the head ol the bird .'" To this she 
replied that her elder son hail eaten it. Then picking up the body he 
said, '• I see that tin- heart also is gone — who has taken that .'" The 



boffman] RESURRECTION OF BALL CARRIER 2.37 

wife then told him that her younger son had eaten it. The chief saw 
that he had been thwarted in his desire, and violently threw the body 
of the bird away. He then arose from his bed and seemed as well as 
when he first came to the wigwam. 

When the body of Ball Carrier was deposited on the scaffold in the 
grove of trees, the ball which the old woman, his grandmother, had 
given him returned to her. When it bounded into her hut, she knew 
that her grandson had met with some misfortune, and she immediately 
prepared to go to his rescue. She took a fox-skin and tied it about her 
head and around her forehead, and another which she fastened to her- 
self as a breeehcloth. Then bidding the ball to return to where the 
body of her grandson was lying, it started to roll and bound back upon 
its journey, the old woman following. At last the ball reached the 
grove of trees, where it stopped; then the old woman placed her hand 
on the body of Ball Carrier, crying out aloud, " My grandson, arise, 
arise, and come home with me!" Ball Carrier's life returned, and he 
sat up as if he had been only asleep. Then the old woman said to him, 
" Come, my grandson, it is time to return home." So Ball Carrier went 
to the wigwam, gathered up his weapons, and followed the old woman 
back whence she had come. 

When they had reached her wigwam, the old woman said to Ball 
Carrier, "My grandson, did you get the gold which you went to procure 
from the Bad One?" 

Ball Carrier replied, " Yes, grandmother, I got it." 

" Where is it?" she asked. 

"Here, in my left armpit," responded Ball Carrier, raising his arm. 

Then the old woman took a knife and carefully scraped away from 
the skin every particle of gold which Ball Carrier had procured. Then 
she said, " My grandson, did you get the bridge which the Bad One 
also possessed!" 

"Yes, grandmother, I got that too," replied Ball Carrier. 

•'Where is it"?" asked the old woman. Then Ball Carrier lifted up 
his right arm, and pointing to his armpit,- said, " Here is the bridge, 
grandmother." 

The old woman took the gold, and placing it in the palm of her 
hand, said, " My grandson, this gold must now be hidden in the earth, 
because if it remains where everybody can get it, the people will 
become too indolent; but if it is buried people must work for it, and 
they will get only what they require." Then pulling up one of the 
poles that supported the wigwam, she put the gold into the hole and 
rammed it down into the earth, where it has become scattered, and 
where those who seek it must dig and work hard to get it. 

Then she took the bridge, and turning toward Ball Carrier, said, 
"This bridge also must be buried, because if everybody can get 
hold of it they can transport themselves across any river or chasm, 
and people will become too lazy to work or to learn how to build such 



THE MENOMINI INDIAN- [bth.asv u 

tbinga for their nse." Bo the <>M woman caused the bridge to assume 
a very s..iall shape, when she buried it in the earth, where it remains 
hidden from mankind. 

Then the old woman told Ball Carrier to follow her to tin- door of 
the wigwam. When they bad reached the opening, she pointed out 
toward tun distant wigwams and said. "There are the wigwamB of 
your people, from whom yon have been separated for a long time. Xbnr 
father is now an old man and needs your care and protection; go, 
therefore, to your people and provide for them while they live." Ball 
Carrier then remembered his people, and returned to them. 

ORIOtN OF THE WORD CHICAGO 

The Menomini have a tradition to the effect that some Potawatomi 
Indians used to live at the marshes where the city of Chicago is now 

situated. These Indians reported u 1 hunting, so that when some 

.Menomini went there for jiame, their dogs would hark during the night; 
but every time the hunters arrived at the spot they found that only 
skunks had caused the alarm. 

The Ojibwa relate a story of an Ottawa hunter and his wife who lived 
with that tribe farther north, on the shore of Lake .Michigan. Taking 
his wife with him this hunter went southward to hunt on a lake some 
where between the present cities of Chicago and Milwaukee. When 
he reached the lake, where he had the previous year caught beaver, it 
was still covered with ice. but on sounding it with a piece of wood 
he SOOn discovered the thinner places where the animals hail congre- 
gated. He therefore broke holes at these weak points in the ice for 
the beaver to emerge and then went to his wigwam to get his traps in 
readiness. The hunter's wife chanced to pass one of these boles, and 
discovering a beaver on the ice, quickly caught it by the tail before it 
could escape into the water, and called to her husband to come and kill 
it. The husband replied that he would not come, saying that if he 
killed that beaver the others might become frightened and escape from 
the lake by some other openings in the ice. At this the woman became 
angry and a quarrel resulted. 

Later in the day the hunter went out to examine the boles which he 
had made and to make others where necessary. This task completed, 
be returned to the wigwam, but found his wife gone. Thinking that 
she might have gone only to visit a friend and that she would return 
before the night was over, he went to sleep. <>n the following morning 

his wife was still absent, so the hunter searched for her footprints and 
found from them that she had gone toward the south. Knowing that no 

Ottawa lived in that direction, he started in pursuit and traveled all 

day. As he progressed, he observed that her footprints gradually 
changed in outline, becoming more and more like those of a skunk. 
lie followed the trail until it ended in a marsh, where Chicago now 



HOFFMAN] 



ORIGIN OF CHICAGO 



239 



stands. Here he found the heads of skunks protruding from the grass 
in every direction, but he refrained from killing any of them lest he 
might take the life of his own wife. On the following day he continued 
the search, making it his object to And a large skunk, thinking that 
probably his wife might have been transformed into a skunk of much 
greater size than the ordinary animal. 

Failing to find any trace of his wife, the hunter returned to his peo- 
ple and for the reason that this woman was changed into a skunk for 
her undutiful conduct the locality was called "Place of the Skunk." 

MORTUARY CUSTOMS 

The Menomini formerly disposed of their dead by inclosing the bodies 
in long pieces of birchbark or in slats of wood, aud burying them in a 
shallow hole. When not in the neighborhood of birch or other trees, 
from which broad pieces of bark could be obtained, some of the men 
would search for the nearest dugout, from which they would cut a piece 
long enough to contain the body. In some instances sections of hollow 




Fig. 26— Ancient form of protecting graves. 

trees were used as coffins. In order to afford protection against wild 
beasts, there were placed over the grave three logs — two directly on the 
ground and the third on the others. They wei e prevented from rolling 
away by stakes driven into the earth. Figure 26 represents the old 
method of protecting graves. 

More modern customs now prevail with the greater body of the tribe, 
aud those who have been Christianized adopt the following course : A 
wooden coffin is made and the. body laid out in the ordinary manner. 
The burial takes place usually the day on which death occurs. The 
graves are about 4 feet deep. Over the mound is erected a small board 
structure resembling a house, as shown in figure 27. This structure 
measures about 5 feet in length and 3 feet high. In the front and near 
the top is an opeuiug through which the relations and friends of the 
deceased put cakes of maple sugar, rice, and other food — the first 
fruits of the season. In some grave-boxes, immediately beneath the 



240 



THE MENOMIXI INDIANS 



[ETII. ANN. 14 



Opening, there is placed B small drawer, which is used for tin- same pur- 
pose as the opening. Sometimes even on the grave-boxesof Christian- 
ized Indians, the totem of the clan to which the deceased belonged is 




Fig. 27 — 'Modern gnvo>lMS. 

drawn in color or carved from a piece of wood and securely nailed. 
These toteinic characters are generally drawn or attached in an inverted 




Fii;. J8— Graves of Osh'kosh and his wife. 



position, which isdenotive of death among the Menomini as among other 
tribes. Aronnd the grave-boxes clapboard fences arc usually elected 
to keep stray animals from coming near, and to prevent wayfarers and 



boffman] TREE BURIAL MOURNING 241 

sacrilegious persons from desecrating the graves. An ordinary " worm" 
fence is also sometimes built for the same purpose. 

Among the non-Christianized Menomini the grave covering is of a 
slightly different character. These grave-boxes are more like an 
inverted trough, as shown in figure 27, which illustrates the graves of 
the late chief Osh'kosh and his wife. The openings in the head end of 
the box are used for the introduction of ordinary food, as well as maple 
sugar and other tributes of the first fruits of the year, on which the 
shade of the departed may feast before it finally sets out for the laud 
of the dead. 

. Formerly, also, bodies were scaffolded, or placed in trees, according 
to the wish of the deceased. In some instances it was customary to 
dress and paint the body as during life, seat it on the ground facing 
the west — in the direction of the path of the dead toward the land of 
Naq'pote — when a log inclosure, resembling a small pen, was built 
around it. In this manner the corpse was left. 

When a mita' v is about to be buried, his nearest mita /T relation 
approaches the grave before earth is thrown into it and addresses the 
shade of the body, as mentioned at length in connection with the pre- 
liminaries of the introduction of a candidate into the medicine society. 

Mourners blacken their faces with charcoal or ashes. Formerly it 
was sometimes customary to add pine resin to the ashes, that the 
materials might remain longer on the skin, and a widow was not pre- 
sumed to marry again until this substance had entirely worn off. Iu 
some instances of great grief, the hair above the forehead was cropped 
short. 

GAMES AND DANCES 
THE AKA'oSnVOK GAME 

The game of aka'qsiwok was frequently played in former times, but 
of late it is rarely seen. It corresponds to the Ojibwa game of ''plum- 
stones," or "bowl," and is played for purposes of gambling, either by 
two individuals or by two sets of 
players, as below described. 

A hemispheric bowl, made of the 
large round nodules of a maple root, 
is cut and hollowed out. Figure 29 
represents a vessel of this character, W 
which was fashioned solely with the H 

aid of an ax and a knife of the char- ^S*3 

acter represented in figure 37, called ^^^ ^^^ 

wagaq'koman. The bowl is synmiet- no. 29_wooden wi for gambling, 

ric, and is Aery nicely hnished. It 

measures 13 inches in diameter at the rim and is 6 inches in depth. The 
bowl is five-eighths of an inch in thickness at the rim, but gradually 
increases in thickness toward the bottom, which is about an inch thick. 
1-i etii 10 




242 THE MENOMIN1 INDIANS vnn.u 

The knife-blade \\as made by an Indian blacksmith, and is of the 
type used for almost all kinds of wood finishing, and especially in basket- 
making, as win later be described. The handle is of bassw 1: the 

rear end of the blade, which is hammered to a point, is inserted into a 
socket in the handleand secured by thongs wrapped about both. There 
are forty counters, called ma'atik, made of twigs or trimmed sticks of 
pine or other wood, each about L2 inches long and from one-fourth 
to one third of an inch thick. Hal tut' these are colored red, the other 

half black, or perhaps are left their natural whitish color. 

The dice, or aka'sianok, consist of eight pieces of deer-horn, about 

three fourt lis of an inch ill diameter and one third of an inch thick, but 

thinner toward the edges, Sometimes plum-stones or even pieces of 

wood are taken, one side of them being colored red, the other side 

remaining white or uncolored. 

When the players sit down to play, the bowl containing the dice is 
placed on the ground between them. The counters are placed on the 
ground between the opponents : bets are made; the first player begins a 

song, in which the other players as well as the spectators always join. 
At a certain propitious moment the one to play lirst strikes the bowl a 

smart tap, which causes the dice to fly upward from the bottom of the 
bow I, and as they fall and settle, the result is watched with very keen 
interest. The value indicated by the position of the dice represents 

the number of counters which the player is permitted to take from the 
ground. The value of the throws is as follows, viz: 

First throw, 4 red dice and 4 white — a draw. 

Second throw, 5 red dice and •'! white, counts 1. 

Third throw, li red dice and 2 white, counts I. 

Fourth throw, 7 red dice and 1 white, counts 20. 

Fifth throw, 8 red dice and white, counts 40. 

The plaj ers strike t he bowl alternately until one person wins all the 
counters — both those on the ground and those which the opponent may 
have won. Sec plate srv. 

MOCCASIN OB Bl LLEX G un; 

Another game that was formerly much played by the Menomini was 

the moccasin, or bullet, game, which was probably learned from their 

Ojibwa neighbors. Five persons participate in this game, fonr being 
active players, while the fifth acts as musician, by using the tambourine- 
drum and singing, the players usually joining in the latter. The 
tambourine drum is shown in ligure 30. 

The articles necessary to play this game consist of four bullets, or 
balls of any hard substance, one of which is colored, or indented, to 

readily distinguish it from its fellows: four moccasins also are required, 

as well as thirty or forty stick counters, similar to those used in the pre- 
ceding game, though uncolored. A blanket also is used, and in addition 
a stick, about '■'< feet long, with which to strike the moccasin under which 



MOCCASIN GAM?: 



243 



the bullet is believed to be hidden. When the game is commenced, the 
players are paired off by two's, who take their places on each of the four 
sides of the outspread blanket (plate xv). The winner of the toss 
takes the moccasins before him and lays them upside down and about 
inches apart with the toes pointing- forward. The object now is for the 
player to lift, with his left hand, each moccasin, in succession, and put a 
bullet under it, making many pretenses of hiding and removing the 
bullets, in order to confuse the opponents, who are eagerly watching for 
some slip of the performer whereby they may obtain a clue of the moc- 
casin under which the marked bullet may be placed. While this is going 
on, the drummer is doing his duty by singing and drumming, to which 
the others are noisily keeping time. "When the bullets are all hidden, 




Fig. 30 — Tambourine drum. 



the player will suddenly call out, "Ho!" in a high note, when the sing- 
ing drops to a mere murmur, and the striker of the opposing side raises 
the stick threateningly over the several moccasins, as if to strike them, 
but each time withdraws as if in doubt. Finally, he will place the 
end of a long stick under a moccasin and turn it over. Should the 
marked bullet be disclosed, he is regarded as successful ; if he fails the 
first time he has another trial, but if the' bullet is found only at the 
second trial, the counters to which he is entitled will be fewer than if 
he finds the bullet the first time. 

In event of the opponent making a successful guess of the moccasin 
under which the marked bullet has been placed, the former player 



244 THE MKNOMIM INDIANS [btb unt.U 

relinquishes the moccasins and ballets and takes his turn at guessing. 
The game is decided when all the sticks <m the blanket are won, those 
w inning the majority taking the bets previously made. The scoring 
depends on the agreement previously formed. 

LACROSSE 

The game of lacrosse lias already been described in connection with 
the cult society of the Blita'wit, as one of the preliminaries thereto, 
under certain circumstances. The game appears. ;tt the present time, 
to be played merely for amusement, personal wagers being made on 
the result. 

BALL GAME 

The women formerly played a game of ball in which two sides, coin 
posed of unlimited numbers, would oppose each other. At each end of 
the ball ground, which was several hundred yards in length, a pole was 
erected, to serve as a goal. Many of the players would surround their 
respective goals, while the strongest and most active women, playing 
about the middle of the ground, would endeavor to obtain the ball and 
throw it toward their opponents' goal. The ball was made of deer hair 
tightly wrapped with thongs of buckskin, and covered with the same 
material. It measured about •"> inches in diameter. The women used 
Sticks with a slight curve at the striking end instead of a hoop, as on 
tin- sticks used by the men. 

The game was more like the well known game of "shinny" than any- 
thing else, with the addition of having to cause the ball to strike the 
goal instead of being merely knocked across a certain score line. The 
guardians of the goals were expected to prevent the ball from touching 
the post, and a good strike might send it away over the active players' 
heads, far toward their opponents' goal. 

THE SNOW-SNAKE 

Another game, for both amusement and gambling, was termed the 
"snow-snake. " and was undoubtedly derived from the Ojibwa. It was 
played dining the winter, either in the snow or on the ice. and the only 
article necessary consisted of a piece of hardwood, from 5 to i; feet long 
and from one half to three fourths of an inch thick. The head was 
bulb-like and shaped like a snake, with eyes, and a crosscut to denote 
the mouth. This rounded end permitted it to pass over slight irreg- 
ularities in its forward movements. The player would grasp the end. 
or tail, of the snake by putting the index finger against the end and 
the thumb on one side, opposite to which would be the remaining three 
fingers; then Stooping toward the ground the snake was held horizon- 
tally from right to left and forced forward in the direction of the head, 
skimming along rapidly for a considerable distance. (See figure 31.) 

The Qjibwa play the game in a similar manner, but they sometimes 
place a ridge of snow slightly inclined away from the player in order 



HOFFMAN! 



THE SNOW-SNAKE 



245 



to give the snake iin upward curve as it leaves the hands, thus pro- 
pelling it a, considerable distance before touching- the snow or ice. 

A short time since a similar game was observed among the Grow 
boys at Crow agency, Montana. By them, however, it was played 
during the summer, and instead of a wooden snake they employed an 
arrow with a blunt wooden head. Each player had a. bundle of from 
ten to twenty arrows, ami would propel all of them before giving place 




to his opponent. Furthermore, to aid in giving the arrow an upward 
curve and to make it fly farther, a short board was placed on the ground, 
the farther end of which was raised about 4 inches. The arrow was 
grasped in the same way as the Menomini held the wooden snake. 



HACKS 



A mutually satisfactory manner of starting a footrace is often adopted 
by two participants, as follows: After the course in which the race is 



246 THE MEKOMINI INDIANS [n.in.H 

tn be run lias been decided on, the starting point is indicated by mak- 
ing a transverse scratch in the ground over the line of the course, or 
by laying down al either side some leaves, a blanket, or some other 
conspicuous mark. The runners then recede from this markin order 

to gel a g 1 and fair start. Both being ready, a twig or stick from 

12 to 15 inches in length is held between them, each grasping an end 
so as ti> readily indicate when one or the other is gaining undue advan- 
tage in speed from i he standing point to the Bcratch n here the rare is 
actually to begin. 
In starting, both racers step off briskly, at once beginning a gentle 

trot which increases in speed as they approach the scratch, though 

both endeavor to keep abreast and glance at the stick held by the 
two. When the true starlin- point is reached, the slick is dropped 
and both start forward, each endeavoring to impede the progress of 
the other by every conceivable trick. 

Ordinary footraces cover only a few hundred yards, though long- 
distance races have sometimes occurred. When runners are sent out 
to carry invitations to the Mita'wit ceremonials, or when the agent 
desires informal ion transmitted, the courier assumes an easy running 
j^ait, which may be kept up for hours at a time. This dog-trot 18 the 
least fatiguing, and instances of the endurance of Indians have been 
well shown in recent years by the Apache renegades in their endeavor 
to escape the troops in the mountainous country of eastern and south- 
eastern Arizona, who would frequently desert their ponies and take to 
the trails on foot. 

A Mohave courier, well known to the writer, has been known to make 
the journey between Camp Mohave and a temporary camp '.hi miles 
southward between sunrise and sunset. He would eat but little during 
the day preceding the journey, and on the morning of his departure, 
shortly before the summer's early sunrise, would tuck the dispatches 
or letters in his huge coil of hair, and being clad only in breechcloth 
and moccasins was unimpeded in his progress. The trail lay along the 
hard, sandy banks of the river terrace, and as the temperature rose 
during the day lie would go down into the water to wet his body and 
then resume his steady, easy, jogging gait, with both arms brought up 
beside the chest, the fists being clenched and held almost in front of the 
breastbone. 

With reference to the speed obtained by the Menomini Indians, 
nothing remarkable has been accomplished, so far as is known. An 
instance of excellent time made by an Ojibwa mixed blood, at White 
Earth, Minnesota, has been placed on record.' The Indian referred to 
was sent for to enter a race against professional runners. He left the 
plow at noon, and after dinner walked about 23 miles to the place where 
the race was to be run, and next morning made LOO yards in ten and 
three quarters seconds. 



1 American Anthropologiat Washington, vol. iil. 1890. p. 188, 



hoffman) ZUNI AND TARAHUMARA RACES tt47 

Mr F. W. Hodge,' who has conducted researches among the several 
Pueblo tribes of New Mexico aud Arizona, has given an account of a 
Zuni footrace. "The great races of the Zufii," says the author, "and 
those in which the chief interest is centered, occur after the planting, the 
time wlien nearly all the men are at leisure. In selecting the partici- 
pants in these races, the swiftest-footed of the young men of the north- 
ern half of the pueblo are matched against those of the southern, or 
the western half against the eastern. The number of racers on a side 
varies from three to six, and the degree of interest taken in the contest 
depends on the reputation of those engaged in it, and particularly on 
the extent to which betting has been indulged in." 

In this Zuni race many little preliminaries are arranged, and cer- 
tain precautions taken so as to insure a satisfactory condition of the 
participants, both hygienically and also from a religious point of view. 

The chief feature of the race is the kicking of sticks, which the 
leader of each side places across his foot at the base of the toes. 
These sticks are rounded and of the size of the middle finger; they 
are picked up with the toes and kicked forward, when one of the set, 
or partners, of the one kicking, renews the feat, keeping up rapid 
speed. Mr Hodge says the distance covered by one race was 25 miles, 
and the time consumed only two hours. 

It is well known that the Tarahumara Indians of Mexico are so 
named from their custom of racing while driving before them a wooden 
ball by means of the feet alone. It is said that frequently 70 or 80 
miles are thus covered in a single race. 

Canoe races frequently occurred among the Menomini; but of late, it 
must be said, little interest is manifested in athletic sports of any kind. 

TOBACCO AND SHAWANO DANCES 

Apart from the dances indulged in by certain individuals in con- 
nection with cult ceremonials, there are two dances which are much 
esteemed as affording great pleasure and excitement. One of these 
is termed the Tobacco dance, the other the Shawano dance, for the 
latter is believed to have been introduced by the Shawnee, with which 
tribal designation the word is synonymous, signifying "southern" or 
" southerner," that tribe having lived to the south of the Menomini. 

PIPES AND TOBACCO 

Nearly every Indian is a smoker, and smoking is engaged in when- 
ever he has nothing better to do. Pipes used at this day consist of 
various kinds procured from trading establishments; but, if obtainable, 
the native pipes, made of stone, are greatly preferred, because they 
were the pipes of their ancestors and because the bore is deeper and 
narrower than is found in the modern briar and clay pipe bowls. The 
native pipe bowl is usually double the height of the modern article, 

'American Anthropologist, July, 1890, pp. 227-231. 



248 



THE MENOMIN1 INDIANS 



ues 11 



beiDg from l ; . to f inches fr top to bottom; the main stem, from oear 

the middle of which the bowl rises, is from I t<> 8 inches in length, 
becoming narrower, laterally, toward the front. The stem is bored 
from the rear to t ho center of the bowl, through which ;i similar hole 
is drilled from the top, to intersecl or unite with the former. This per- 
foration averages one-third of an inch in diameter, while the bowl ori- 
fice becomes slightly larger toward the top. 

Gatlinite or red pipestone pipes were formerly obtained by the Me- 
nominj through barter from their western neighbors, this substance 

being found only near the town of Pipestone, -Minnesota. A small 

bowl of this material is represented in figure 32. The specimen illus- 
trated was formerly the property of Teeumtha. by whom it was pre- 
sented to a member of the, family of Mr (iauthier. interpreter at 
Keshena, Wisconsin. It is now in the National Museum. Another va- 
riety of pipe found especially among the southern bands of Menom- 
ini — those living nearer the Ojibwa at Lao Court Oreille and Lae Flam- 
bean — are made of a dark, greenish-black mineral 
obtained in northeastern Minnesota. An example is 
illustrated in figure '■>'■'•■ 

Frequently the tipper portion of the pipe is carved. 
the depressions afterward being tilled with block 
tiu or lead. Quite a degree of taste and skill is 
shown in Borne of these pipes, the 
stems, which are made of ash or 
other wood, being frequently orna- 
mented by carvings, decorations 
in color, and heads. Some of the 
stems are broad, measuring from 
li to L'J inches across, and are 
only half an inch thick. At each of the ends is a cylindrical projection, 
half an inch in diameter, the lower to be inserted into the pipe bowl, 
while the other forms the mouthpiece. 

The pith is removed from these stems bypassing through them a 
piece of wire, usually made red hoi so as to burn and harden the aper- 
ture. Some Indians, more c\perl than others, occasionally produce 
curious effects and cause astonishment by cutting away certain por- 
tions of the stem along the middle broad part, the openings extending 
almost across from side to side, and thus naturally renewing the conti- 
nuity of the orifice. A- no marks upon the exterior are visible to the 
casual observer, it seems quite a puzzle to understand how the smoke 
paSSA8 from the bowl to the smoker's mouth, for between these two 
points circles, squares, or perhaps other figures, ate cut out, as above 

described. < >n careful examination it may 1 bserved, and perhaps it 

may also require the assistance of the carver to learn, that holes are 
drilled or burned from the side or edge of the stem to intersect the 
main orifice, all superfluous openings being carefully plugged with wood 

Of the same species. 




Fio. 32 — Tecumtha's pipe. 



HOFFMAN 



NATIVE TOBACCO 240 



The orifice along' the edge of the stern, from end to end, is made by 
splitting off a piece half an inch or so in width, then cutting a crease 
or groove along the main part to connect the two short transverse 
burned holes which run into the main or original orifice, when the 
detached piece is again carefully secured to the stern by gluing. After 
the stem is completed and polished, or decorated by discoloration or by 
burning, the union of the two pieces is extremely difficult to detect, if 
it can be detected at all. Thus the smoke passes around the interior 
through an orifice having four angles or turns. 

This is an example of only an ordinarily decorated stem. Sometimes 
the manufacture of the stem is even more complicated by a greater 
number of designs in carving, or the removal of certain portions, thus 
increasing the turns and angles of the orifice through which the smoke 
passes. 




^ 




Fig. 33— Inlaid stone pipe. 

Having had occasion to speak of pipes and the importance of cere- 
monial smoking, it may not be inappropriate to treat more fully of the 
subject of tobacco, as well as of the substitutes for tobacco and the 
peculiar manner of using them. 

Since the introduction of manufactured tobacco, most Indians pur- 
chase inferior grades of granular mixtures, they being the more readily 
obtained. Plug tobacco is preferred when it can be procured, but this 
is generally mixed by them with the native product. In former times 
the leaves of the sumach (Rhus glabra Wood, and B. aromatica Ait) 
were gathered and dried, being subsequently ground between the left 
palm and the ball of the right thumb, the latter projecting beyond the 
clinched fist. Frequently, when the leaves were very dry, both palms 
were employed to give a handful of leaves the primary crushing, the 
hands being used as in the act of washing. This mixture contains a 
large quantity of tannic acid, and its use generally produces bronchial 
irritation. 

The substance generally employed by the Menomini for smoking, and 
one found abundantly in many parts of the northern temperate por- 



250 THE MIXOMINI IM'IANS \vm. JkMK.lt 

taonsof North America, is the red osier Cornua atolonifera Michx. , oom- 
monly designated by frontiersmen as kil'likinik', or kin'nikinik'. The 
word is from the language of the Dakota, by which nation it is mine 
properly designated tsha"'shasha. "red-wood." The name adopted by 
the Menomini is the former one, the word perhaps having been obtained 
by them directly from whites and < Sanadian Indians who frequented the 
territory west of the Mississippi, where it was used very extensively, 
especially in mixture with pin- tobacco. The shoots of a year's growth, 
and the older branches if still retaining the red epidermis, were pre- 
ferred. This thin, semitratispai ent epidermis was scraped oil' by 
passing the edge of a Bharp knife blade longitudinally over the stem; 

then the back of the blade was employed in scraping from the ligneOUS 
portion of the branch the cellular integument — the rather soft, brittle 
green portion of the bark. This was dried genei ally for future use, for. 
although smoked at nearly all times, it was deemed better lor use in 
winter, as the Indians believed it to be "heating," meaning by the 
phrase thai it sometimes was more liable to cause slight dizziness or 
fullness of the head — an effeel attributable more to the adulteration of 
the tobacco furnished them than to the astringency of the bark. 

The third variety of native tobacco consisted of the leaves of Aicto- 
ataphyloa uva-urai Bpreng., commonly known in medicine as nva-nrsi, 
and as an excellent diuretic: but by the Dakota Indians, from whom 
it was formerly obtained, it is designated as waqpe' tsha n shasha — liter- 
ally --leaf red-wood." This is a low-growing evergreen shrub, which 
bears oblong leaves not over an inch in length. Its habitat is chiefly 
along Yellowstone river in Montana, and southeastward in the bad- 
lands along the boundary between Montana and South Dakota. Dur- 
ing the writer's residence among the Dakota Indians in 1872-73, a small 
Cigarboxful of the leaves was regarded as worth an Indian pony, prac- 
tically equal to 920, ami. for obvious reasons, but few Indians could 
indulge in this luxury. 

This substance was prepared for smoking daring the summer months, 
as it was then less liable to produce a sense of fullness in the head. The 
Menomini sometimes obtain these leaves at apothecary shops, but as 
the cost is greater than for an equal amount of tobacco, the latter is 
more generally used. 

Bed-OSier bark is prepared for smoking by laying a small handful of 
it on a piece of board, and whilst holding the curly shavings down with 
the left hand, the ends projecting toward the right are cut off with a 

large knife by passing the handle op and down without lifting the point 

of the blade from the board. The motion of cutting is thus similar to 
that in using a small fodder cutter : each time the blade is raised from 
the board the mass of bark is pushed under it as it descends, the bark 
being therefore really mimed. Two parts of the bark are carefully 
mixed with one part of granular or similarly hashed ping tobacco, 
when it is ready for the tobacco pouch. Enough for only one day's 
use is prepared at a time. 



hoffmax] CEREMONIAL SMOKING 251 

When an Indian desires to smoke, a pipeful of the tobaeco mixture is 
placed on the left palm, and worked with the ball of the thumb, or per- 
haps with the tips of the united fingers and thumb, after which it is 
put in the bowl and gently packed down by means of a pipe-stick. This 
implement is made of ash, cedar, or some other choice wood, and is from 8 
to 10 inches in length, one-third of an inch thick at the top, gracefully 
narrowing to within an inch from the lower end, where it curves to a 
blunt tip. The leaves of the uva-ursi also are broken or cut, and 
mixed with either of the above-named varieties of tobacco in the pro- 
portion of one of the former to three or four of the latter. 

When several Menomiui are sitting together for social purposes, 
smoking is individual, and no otter of a pipe by one to another is made, 
unless the latter desires a whiff, or may perhaps be without his own 
pipe. When sitting in council and having in hand the consideration of 
tribal affairs or deliberations relative to important social secrets, or 
when participating in ritualistic ceremonials, the smoker who fills the 
pipe hands it to his right-hand neighbor to light. The latter individual 
takes a few whift's at intervals, inhaling each mouthful, after which the 
pipe is passed back to the owner at the left, who then takes several 
whiffs, when he passes it to the next person to his left. In this manner 
the pipe continues on its way around the circle, always to the left, until 
the bowl of tobacco is exhausted. He who concludes the smoking 
knocks out the ashes and hands the pipe to its owner. 

During the passage of the pipe silence is maintained, and if any con- 
versation becomes necessary, it is conducted only in a whisper. 

At various intervals of ceremonial smokes, especially during the 
smoking preliminary to prayers or chants, putt's of smoke are directed 
toward the four cardinal points as well as toward the abode of the wind 
gods, or the zenith— the abode of Kisha' Ala'nido— and toward the earth, 
the abode of the material parts of their deceased friends and relations. 

The true Indian pipestem usually terminates in a cylindrical mouth- 
piece an inch or more in length and from one-fourth to one third of an 
inch in diameter. When smoking, an Indian does not put this part into 
his mouth, as we are accustomed to doing, thus moistening it with 
saliva, but he will press it between the lips, and as the stem enters the 
mouth the outer and dry portion of the lips follow, so that the stem does 
not become moist. In sucking the stem and gaining a mouthful of 
smoke, the lips are slightly parted— at either side or toward the corner 
of the mouth — and air inhaled so as to mix with and pass down the 
throat into and filling the lungs. The slight sound of rushing air which 
is heard forms an essential part of Indian etiquette, for it is indicative 
of satisfaction and enjoyment. After a moment's suspense the contents 
of the lungs and air passages are exhaled, the smoke issuing from the 
mouth as well as in two distinct volumes from the nostrils. 

The question may be asked as to the reason of the inhalation. This 
may be answered, because, first, the supply of tobacco is usually very 



252 i in: mi.nomini ini.ians :> ra .«« u 

limited, and, desiring it to go as far as possible, the enjoyment is ttms 
prolonged : and second, the effect of tobacco smoke, when one is once 
accustomed to inhalation ami is not susceptible to the irritating effect, 
is \<t\ agreeable, as the writer can testily from a personal experience 
of a quarter of a century — a habit since discontinued. It may be 
remarked, too, that the Indians, at a time when native plants of nar- 
cotic properties were used, inhaled the smoke for the purpose of induc- 
ing narcotism, and under certain conditions, an ecstatic state. Several 
plants of the genus Nicotiana were employed by various Indians, the 
southern and southwestern tribes especially, since they inhabited a 
region in which several species are indigenous. 

The tribes inhabiting the high plateau <>i' Arizona, when Bret met 
with by the writer in 1871, were in the habit of rolling all of their 
tobacco into cigarettes as they were required, using therefor corn-husk 
or brown paper, if the latter could be obtained. An instance of the 
manner and the degree of enjoyment experienced by a Shivwits Indian 
may be cited. This native had come into camp with his wife and three 
young children, the youngest being perhaps three or lour years of age. 
The first inquiry was for tobacco, and a piece of plug being handed to 
him, he looked about for some heavy yellow straw-paper which had 

been wrapped about some groceries in the mess-chest. The resem- 
blance of the latter to corn husk made it very acceptable to him, and 
he immediately cut up the tobacco into small particles and rolled it 
into a cigarette, lighting it at the camp tire and noisily inhaling the 
smoke by great mouthfuls. After a tew Whiffs, he turned the moistened 
end of the Cigarette to his wile, who also drew a few pulls, then passed it 

to his eldest child, a girl, then to the next in age, and finally to the infant, 

all of them seeming to relish the Savor and each casting wistful looks 
after the stump as the old chief finished it. I was informed by him that 
his children had never before had an opportunity of smokiug. As in 
this instance there was but the merest taste and not sufficient to induce, 
dislike, and possibly nausea, so it maj have been in many others that 
the gradual acquirement may ultimately end in professional smoking 
without once having experienced the distressing effects of overindul- 
gence at a sitting. Most whites are supposed to pass through certain 

slaves of tobacco sickness, induced by nausea, but this is believed to 
be exceedingly rare amongst Indians, doubtless for the reason above 

suggested. 

Tobacco is frequently used by the Menoinini as an offering. It is 
placed before grave-boxes, sprinkled on stones or rocks of abnormal 
shape, their form being attributed to the Great Deity, or to Ma aabush. 

It is also sent as peace offerings to other persons or tribes; it is given to 

one from whom a favor is expected, or when an answer is looked for to 
questions to be submitted or propounded: and likewise it is sent out, 
together w ith an invitation, to members of tin' Medicine society when 
; eting is Contemplated. Nothing Of a serious character is under- 



hofkman] CEREMONIAL SMOKING 253 

taken, or even attempted, before indulging in smoking and contempla- 
tion, and perhaps by preliminary fasting, accompanied by prayers and 
chants. 

The origin of tobacco is regarded by the Menomini as mystic. An 
account of its function in this regard has previously been given in this 
memoir. 

ARCHITECTURE 
DWELLINGS AND LODGES 

The greater number of the Menomini now live in comfortable log 
houses built by themselves and tolerably well furnished with modern 
conveniences. The only floor covering, if any is used at all, consists of 
rush mats, frequently of neat design, placed directly on the board floor- 
ing. Illustrations of these mats are given elsewhere in this paper, while 
the appearance of a typical modern Menomini log house is shown in 
plate xvi. 

The roof of such a dwelling consists of hoards, though in a number 
of the older buildings homemade shingles may be seen. These are 
fastened with wooden pegs instead of with iron nails; they measure 
from 3 to 4 feet in length and from S to 1<> inches in width, and are 
pegged to the crosspieces resting on the rafters in the usual manner. 
The houses are rather poorly lighted, usually two windows and some- 
times only one window being regarded as sufficient for lighting and 
ventilating a house of moderate size. In nearly all instances the build- 
ing logs are squared to fit closely, and consequently require less chiukiug 
than when left naturally round. Whenever necessary to the comfort of 
the occupants of the dwelling, chinking is done with clay and sod, but 
on some occasions mortar is employed. 

Some houses are supplied with a ceiling, independent of the roof, and 
a hatchway is also furnished for ingress by means of a ladder. The 
attic thus formed is used for the storage of various household articles, 
including utensils not in immediate use, and of harness and traps; 
sometimes it is used even for sleeping quarters for the children or for 
visitors. The walls are sometimes decorated with mats of rush or 
bark, the latter variety frequently being of elaborate design. 

Asa rule no chimneys are built, the outlet for smoke being an ordinary 
stovepipe, which passes through an opening in the roof and projects 
several feet above. 

Near the modern houses is frequently observed a summer residence 
made of saplings and covered with mats or bark to protect the occu- 
pants from the sun and rain. This primitive form of Menomini wigwam 
is made in the following manner: 

Saplings of oak or other tough wood, not more than 2 inches thick 
at the base, are cut aud planted about 8 feet apart so as to form an 
elliptical outline, with two openings for ingress aud egress opposite each 
other, in the line of the greater diameter. Plate xvu represents the 



L'.VI 



Till-: MI.Nomim [NDIAN8 



■ i in am. u 



framework of a wigwam of tins character. The top and Bides of this 
skeleton Btraotore are covered with large Bheeta of birchbark and mats; 
Bometimes pieces of canvas or an old blanket are added. The materials 
used tor covering will bo described later. Alter the poles have been 
planted or driven into the ground until they stand like the vertical 
sticks of a basket-maker's frame, they are drawn inward across the 
interior and securely tied with snips of basswood bark. The width of 
the \\ igwam is usually about LO feet, and the length 1 1 or L6 feet. Bori 
zontal poles are oext lashed to the arched ribs, each from a fool and a 
half to 2 feet apart, excepting at the open or doorway ends of the struc 
tin e. where the vertical pules are about 3 feel apart. Mate are I ben fas- 
tened to the framework on the outside, ftrsl in a continuous row at the 
bottom, the ne\t row overlapping the firsl row, and so on until the top 
is reached. Over the dome are thrown pieces of bark — excepting at 
the center of the roof, where a smoke hole is left. 




Bark domiotle for summer uae. 



To complete the covering of the wigwam, mats are used as door Haps. 
the top of a mat being fastened to the top of each opening, while the 
other end is permitted to fall to the ground. To enter the structure, 

a person has merely to lift one side of the mat, allowing it to fall in 

place after entering. 

The sides of the wigwam are covered with pieees of pine bark cut in 

Bections long enough to extend from the ground to the roof. These 

pieces are fastened in place usually by strips of hark, but sometimes 
they are nailed. 

Another variety of temporary structure of the Menomilii. used gen 
erally during the BUI U" when the natives go from home to pick ber- 
ries, gather wild rice, or to dig snakeroot, is quickly made by planting 

Ave or six saplings on each side of a parallelogram j the ends ate 



hofpman] TEMPORARY STRUCTURES 255 

left open, and the top of each sapling on a given side is then bound 
down over its opposite fellow to form a roof somewhat resembling a 
wagon top, as in figure 3-t. Horizontal saplings are then bound around 
the framework to make the structure secure, and over all are laid, longi- 
tudinally, a series of long strips of pine bark, the upper pieces over 
lapping those below, while a large piece is placed over the highest part 
of the roof, which thus sheds the rain or melting snow. This part com- 
pleted, the end of the wigwam is protected by other pieces of baric 
placed slantingly against the side. To keep out mosquitoes, smudges 
are built at one or both ends of these lodges, that the smoke may be car- 
ried through the structure. The bedding is spread on the ground, and 
usually covers the entire floor. 

Sometimes a so-called lean-to is built for short occupancy, or even for 
a single night's shelter from rain or clew. This variety of structure is 
made generally by laying short poles against a fallen tree trunk, the 
extreme pieces being about 6 or 7 feet apart; other poles or branches 
are then placed transversely upon these, and this rude framework is 
finally covered with brush and leaves. 

Occasioually winter habitations of bark are constructed like those 
shown in plate xvm. 

Another form of Menomini shelter which may again be referred to is 
the sweat-lodge, resorted to by those who may feel indisposed, or by 
the shamans previously to undertaking any serious or difficult task. 
This variety of structure resembles a huge beehive, but may be a 
little less conical in shape. An illustration (plate xi) of the sweat- 
lodge has already been given in connection with the ceremonies of the 
Mitii wit. 

The tshi'saqkau or jugglery also has been described and illustrated 
(figure 20) in connection with the subject of that class of shamans. It 
is simply a large funnel-shape lodge, constructed of vertical poles with 
horizontal branches lashed on to serve as hoops, so to say. Over this 
frame birchbark, matting, or cloth is wrapped to hide the actions of the 
operator within. A ceremonial wigwam closely related to this is the 
previously mentioned mita'wiko'mik or medicine-lodge, represented in 
several forms in plates vi and xn and figures 5 and 9, which illustrate 
the different structures used during the annual performances. 

OTHER STRUCTURES 

Some of the more thrifty Indians erect, for use as stables, small log 
buildings with flat roofs of saplings covered with branches, straw, and 
earth. To the stable a small corral, consisting of vertical saplings, is 
attached to prevent the escape of the animals. 

Poultry houses measuring from li to 8 feet square, built of logs with 
board roofs, are also common among the Menomini. 

In recent years fences have been erected. These are usually either 
of posts or of clapboards, though many of the fields are inclosed bj 




256 THE MENOMINI INDIANS [■rB.uar.M 

■ 

"worm" fences. Sometimes vertical stakes are planted, saplings and 
branches being then entwined until the fence forms a veritable hedge. 

FURNITURE AND IMPLEMENTS 
BEDS 

The recesses on each side of the longitudinal passageway of the 
Menomini wigwam are utilized for beds and bedding. Sometimes the 
ground is covered with pine boughs, over which the blankets and other 
bedding are thrown: but when the structure is to he occupied for a 
longer period than that covered by the sugar -making, or if the wig- 
wam is intended to remain for more than one season, then a permanent 
platform, resembling a trundle bed, is erected, as shown in figure 35. 

Whenever possible, boards are laid across the head and foot poles of 

this primitive bedstead, thus making 
a comfortable platform on which to 
deposit and arrange the bedding and 
robes. 
These beds consist of four short 
^jySjggpl crutched poles, which form the legs, 

and on these are laid other poles to 

Flo, 35— Bedstead of saplinga. . .... , . ... ., , 

give it the ordinary size in length and 
breadth, though this frame is only from a foot to a foot and a half from 
the door. Over the bed frame are placed boards or slats, upon which 
straw bags and a mattress are laid. 

In some houses may be found an abundance of mosquito netting, for 
mosquitoes in the Menomini country are very annoying, especially in wet 
seasons. The material is placed over the bedstead as well as over the 
tlooi- bedding, where children or the men sleep, and the windows and 
doors also are sometimes covered with it. 

STOVES 

Modern stoves are nowused by nearly all the Menomini; but if these 
get out of order or beyond their control, the women resort to the cus- 
tom in vogue before the whites came, of building a tire outdoors and 
suspending over it the kettle. 

UTENSILS 

Most of the dishes which they now use are made by the whites, though 
a few wooden spoons and ladles of native make are occasionally used 
by them. Musselshells also were formerly used as spoons, and their 
knives and axes were of stone. The Indians agree in the statement 
that the making of stone weapons' was discontinued by them four 
generations ago. Shii'nien remembers hearing the old people speak 

'Oaring a tour of NeYada and dLriwma in 1871, the writ.-r saw stone irrowpolnta and kniren stttl In 

lie ' Ihemehuei i and WalapsJ and by the Anaohe at Camp A,pa« he. The arrowpolnti ast d by 

tin- a.paohe at thai time were mid- by themai rres, and a number of specimens then obtained oonslated 

td chert, obsidian, and i><>tt le*glass, and a single Bpecimso was of gold quarts. Auruwuainu fashioned 

from hoop-Iron ware also in use at that time. See pages 281 284. 



HOFFMAN] 



SHELL IMPLEMENTS EARTHENWARE 



257 



about the manner of using these stone objects. The knives were 
made of flint (hornstone), and were about 8 inches long, an inch and 
a half broad, and sharply pointed; some indeed were sharp enough to 
cut moose skin with ease. These implements were used for cutting 
meat, for scraping arrowshafts, and in making bows. 

Some of the Menomini say that musselshells are used even today, 
when necessity demands, both for spoons and for cutting. They are 
also sometimes used for scraping deerskin in tanning. The survival 
of the practice of thus using shells is not at all astonishing, for they 
serve the purpose as well as almost anything else, and thick strong 
shells of several species are abundant in the rivers of Wisconsin. 

Earthenware is no longer made by the Menomini, though some of the 
oldest women remember when pottery making was engaged in. 

MORTARS AND PESTLES 

In one corner of the living room, or perhaps outside the door, will 
occasionally be found troughs fashioned from solid trunks for containing 
water for fowls and other domestic animals, and sometimes a wooden 
mortar (figure 30) for crushing medicinal roots and plants is observed. 




Fig. 36 — Wooden mortar and pestle. 

These mortars are fashioned from a section of the trunk of an oak ; 
they measure 11 inches in height, 10 inches in width, and 10 inches in 
length over the handles. The cavity, which is made by means of an ax, 
measures 9 inches in length and 7 inches in width at the top; it is 10 
inches deep and terminates in a wedge-shape bottom, rounded so as to 
receive the end of a double-head pestle. The latter is about 37 inches 
in length, the ends being from 2 to 2J inches in diameter, while the 
middle third, which serves as a handle, is somewhat thinner. The 
specimen above figured, which was used for "medicine pounding" only, 
shows evidence of considerable age and much use. 

TROUGHS 

The troughs above mentioned are made in a manner similar to that in 
which the mortars are fashioned, and they are from 3 to 4 feet in length. 
14 ETH 17 



258 THK MENOM1NI INDIANS [«th. asn. U 

> 

They appear to have been formerly used in augar-making, hut now arc 
employed only for watering fowl, etc. 

OB WM.I'.S \NH HAMMOCKS 

Cradleboarda are used for the protection and convenient transpor- 

tati i' infants. These boards are made of any light wood, and meas 

are about 30 inches in length and 16 inches in width. Across the top 
and front, and projecting forward therefrom, is a wooden hand, which 
serves to hold the face cover, or mosquito bar, in summer time. The 
board is padded with a piece of quilt or blanket, over the upper end of 
which is sometimes placed a piece of buckskin on which the child's 
head may rest. To the lower portion of the hoard — that is, from the 
point where the arms emerge, downward — pieces of cloth or skin are 

tied across to fasten the child to the hoard. A space is always left 
about the middle of the hotly, in order that the child may receive 
attention when necessary. 

Plate xix represents an infant on a cradleboard, placed against the 
inner wall of a medicine lodge during the ceremonies at which the 
mother was an attendant. 

Infants who have become too large for the cradleboard are put to 
sleep in hammocks. The BCenomini hammock consists of a woolen 
shawl held together at each end bya cord; one of these cords is attached 

to a tree trunk, the other to a sapling placed slantingly against the tret-. 
Near the head end of the shawl a piece of wood is inserted to keep 
the sides from pressing the child's face The tendency of the ham- 
mock is to close tightly, and thus to hold the occupant quite securely. 
The simplicity of this form of hammock makes it very convenient for 
mothers, especially while domiciled in a temporary camp, since it may 
be suspended in a few moments. 

PRODUCTS OF MANUFACTURE 

MATS 

Several varieties of mats are made l>y Menomini women from leaves 
of rushes, from the Sag or cat o* nine tails, and from cedar hark. The 
leaf-made mals arc used chii-lly for roofing temporary stiuctures, such 

as the covered medicine lodge shown in plate xn. These mats are from 
fi to 12 feet in length and are usually a yard in width. They consist 
of two layers Of leaves, each layer being secured by cords made of 
basswood fiber passed through transversely from one end of the mat 
to the other, to keep the edges of the leaves together. To each layer 

COrdS extend from end to end, at intervals of about 10 inches, thus 
ca\ inj;- three or four cords to each layer, the ends of the leaves at the 
lateral edges of the mat being woven together to make a secure and 

durable seam. Bach layer or sheet of leaves i- therefore free from its 
fellow, so that when the rain falls on the mat, the water usually follows 



hoffman] HARK AND RUSH MATS 259 

the leaves on the inside of the mat. The extreme ends are secured 
by tying to two strips of wood, one above and one below, and 
wrapped with basswood cords. The rush-leaf mats are compactly 
woven, and are used upon the floors and in the medicine structure for 
seats. 

Leaves for mat-making are prepared by first cutting them when 
green, then steeping them in boiling water, and laying them in the sun 
to bleach. Some leaves are then dyed, to produce in the final work 
various designs in colored stripes. These colors are chiefly dull green, 
red, and brown. The frame employed in making mats consists of two 
upright poles about 10 feet high and 6 to S feet apart (plate xx). 
Another pole is then tied transversely as high as the face of the worker. 
Along the crosspiece is then stretched a stout cord of basswood fiber, 
to which the leaves are attached by plaiting, thus making the latter 
pendent, one against the other, for as great a length as it is desired to 
make the mat. A long thread, also of basswood fiber, with a diameter 
of nearly three-sixteenths of an inch, is then attached to the left side of 
the row of leaves and run across toward the right by passing it in and 
out alternately over and beneath the leaves in succession. At intervals 
of every 4 or <i inches a loop is made, to prevent the woof from slipping 
down, the loop being pulled out when another space of 4 or (5 inches is 
woven and stretched taut. The worker is occasionally obliged to spray 
water on the leaves, to make them pliable and to prevent breaking. 
When the right side is reached, the woof is secured to a heavier warp 
cord, which had been previously attached to the vertical pole. The col- 
ored leaves have already been placed at proper points, in the first 
instance, to give the desired stripes when finally woven. The lower 
edge is finished by cutting the leaves of equal length and plaiting them 
from left to right, when the last leaves are turned under and tied. 
A typical specimen of rush mat is illustrated in plate xxi. 

Bark mats are now rare among the Menomini ; plate xxn represents 
an entire specimen, while in plate xxin a section only is shown. They 
are made of the inner bark of the cedar, cut in strips averaging half 
an inch in width. Some of the mats are nearly white, others are 
colored dark red and sometimes black with native vegetal dyes. The 
decoration is effectively produced in diamond and lozenge patterns, 
as well as in zigzag lines, both by color and by the weaving of the 
weft strips, the latter being accomplished by taking up and dropping 
certain numbers of the warp strips. 

BASKETS 

Baskets are made much on the same principle of plaiting as 
is employed for bark mats. The strips or osiers are made from 
black elm, the necessary limbs being from 3 to 4 inches in diameter 
(figure 37) ; these are thoroughly hammered with a wooden mallet ( figure 
38) until the individual layers of the branch are detached from the 



260 



nir. MENOMINI ixhiaxs 



Kill. V-X. It 



layers immediately beneath. These layers are then cul into thin nar- 
row strips by means of the knife universally used figure 39). The 




Ki<. 37— Elm log fur iimkiiiL' splints. 



strips are kept, in coils ti<^nr*- 4(1) until ready for use. when they are 
Boaked in water. Figure 41 illustrates a finished basket. 

Cuttiug is always done away from the hand holding the material to 
be cut, and toward the body. 

The club or mallet employed in hammer- 
ing the elm wood is about no inches long 
and lias one end thinner. >o as to form a 
handle. 

TWINE AND ROPE 

Thread, cord, twine, and rope are made 
ot vegetal liber, the chief material being 
derived from the inner bark of the young 
sprouts of basswood. The bark is re- 
moved in sheets and boiled in water to 
which a large quantity of lye from wood 
ashes has been added. This softens the 
liber and permits the worker to manipu- 
late it wit hunt breaking. The shoulder- 
blade of a deer or other large animal is 
then nailed or otherwise fastened to an 
upright post, and through it a hole about 
an inch in diameter is drilled; through 
this hole hunches of the boiled bark are 
pulled backward and forward, from right 
to left, to remove from it all splinters or 

other hard fragments. .\ Iter the fiber lias 
become soft and pliable, bum-lies of it are 

hung up in hanks, to be twisted as desired. 

The manlier of making cord or twine, such as is used 

in weaving mats and for almost all other household 

purposes, is by holding in the left hand the fiber as it is 

pulled from a hank, and separating it into two parts, 
which are laid across the thigh. The palm of the right 
hand is then rolled forward over both, so as to tightly 
twist the pair of strands, when they are permitted to unite 
and t wist into a cord. The twisted end being pushed a little to the right, 



Mallet 




nal i\ 6 \m>! kliiiiu- 
■bip, 



HOFFMAN] 



TANNING MEDICINE BAGS 



261 




Fig. 40— Coil of basket strips 



the next continuous portion of the united strands also are twisted to 
form a single cord. The same process is followed in all liber twist- 
ing, even to the finest nettle 
thread. 

TANNING 

Deerskins are tanned by 

the Menomini, as among the 

other tribes of the region of 

the great lakes. The inner 

surface of the skin is first 

cleaned of all shreds of fiber 

and meat, after which it is 

soaked in water, rubbed and 

kneaded, and then passed 

around an upright pole or 

sapling, and twisted to ex- 
pel the water. Rubbing and 

kneading are now again 

necessary, to soften the skin 

and to prevent stiffening. 

Sometimes the brains of a 

deer are rubbed into the skin, which is then stretched and pulled and 

rubbed until dry. This is supposed to prevent the subsequent stiffen- 
ing of buckskin garments when subjected 
to water or rain. The hair is removed 
by laying the skin on a large smooth 
piece of wood, or by stretching it ou a 
frame or on the ground. This process is 
represented in plate xxiv, in connection 
with which another stage of tanning also 
is illustrated. This is almost the final pro- 
cess^that of hanging the skin like an in- 
verted bag or funnel over a small fire, 
in order that the smoke may penetrate 
the skin and cure it. 

MEDICINE BAGS 

The members of the Mita'wit employ 
for medicine bags the skins of small ani- 
mals, birds, and snakes, also panther and 
bear paws, and similar objects of animal 
origin ; but at no time have bags been seen 
or even heard of, made of any part of a 
fish. The reason for this could not be 
ascertained from the Indians themselves, but an explanation of the 
tabu will perhaps be found iu the mythology relating to the totems. 




Flo. 41— Finished basket. 



262 THE MENOMINI INI'IANS wm.ua.U 

When ;ui animal is to be skinned for the purpose of making a medi- 
cine bag. an incision is made in the breast, and through tliis tin' car- 
cass is removed, leaving the skin of the head, feet, and tail entire. Tin- 
skin is then turned inside out and tanned, after which the fur side is 
turned out and the eye-holes ornamented with beadwork. The bajrsare 
wrapped with colored cords or with strings of beads, and the underside 
of the tail is sometimes lined with a strip of red flannel, on which is 
worked a design in beads (plates via and lx, and figure 13). Sometimes 
the flannel is decorated with small brass bells, with claws, or with tin- 
rattle of a rattlesnake. One bag of this character, made of aii otter 
skin, was provided with a clever contrivance: By pressing on a small 
rubber ball within the body, the air was forced through tin- tube into the 

mouth, where a small whistle had been attached. The sound resembled 
closely the voice of the otter, and the credulous firmly believed that the 
SOUnd was the voire of tin- shade of that animal. 

The writer'- own medicine bag, given to him by his shamanistic pre- 
ceptor, is made of a mink skin, neatly ornamented about the eyes with 
beads, and with two small round steel bells attached to the nose. 
These bags are used for holding various parcels of mystic remedies and 
charmed objects employed by the shamans in the profession of incanta- 
tion or exorcism. The bags are reputed as very dangerous to the 
uninitiated, and. for the purpose of preventing trouble or danger, medi- 
cine men frequently keep their sacks hidden outside of their domiciles, 
so that no one not entitled to do so should have an opportunity of 
touching them. 

The kind of medicine bag used by the mit.'i depends on the dream 
which the individual may have had in his youth. Pasting is practiced 
by the young man. or boy, to find favor with the ma'nidos. During tin- 
fast he retires from the camp and abstains from all food until he 
become so debilitated as to attain a delirious or ecstatic condition, in 
which appear visions of various ma'nidos, either in human or in other 
animate form. Dreams of birds ot animals lead the faster to believe 
that he will lie invested with the same power ot self defense as is pos 
sessed by the animal of which he has dreamed. If it is possible, there- 
fore, for the faster to procure a bag made of the skin or other pari ot' 

the animal which appeared to him in the vision, he will do his utmost 

to possess it. even at the risk of great danger or the parting with any 
of his possessions. 

An instance of the belief in the power of the peq'tshiku'na, or medi- 
cine bag. is related as occurring among the neighboring Ojibwa. 1 It i- 
as follows: 

A canoe manned with warriors was onoe pnrsned by a number of others, all filled 
with their enemies. Thej endeavoured to escape, paddling with ail theii might, 
but tin- enemy -till gained npon them; then the old warriors began to call for the 



ijonea BUtorj ••! the Qfebmqr Indians, l.ouilmi iistl), pp. 89-M. 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. XXI 




IliiiliiliiMIlH 






^ggisi^Bl 



S^Ssgsss^ 












g&SSSg^MP 



lJflS^^9fl 



!S*fSRS &m»«i-»¥ 



W?rtKfti 






B 






.-.S&i^f^^slSf^ 



PP^ 










r£fi3**: 5 



Sis*wi aaffiK 






SSSlIi^Ss 



^"^Ki^a 



^^« 



"i 



RUSH MAT 



hoffman] POWER OF THE MEDICINE BAG 263 

assistance of those things they had dreamt of during their last-days. ( >ne man's 
munedoo was a sturgeon, which being invoked, their speed was soon equal to that 
of this fish, leaving the enemy far behind; but the sturgeon being short-winded, 
was soon tired, and the enemy again advanced rapidly upon them. The rest of the 
warriors, with the exception of one young man who, from his mean and ragged 
appearance, was considered a fool, called the assistance of their gods, which for a 
time enabled them to keep in advance. At length, having exhausted the strength 
of all their inunedoos, they were beginning to give themseh ea up for lost, the other 
canoes being now so near as to turn to head them, when just at this critical moment 
the foolish young man thought of his medicine bag, which in their flight he had 
taken oil' from his side and laid in the canoe. He called out, "Where is my medicine 
bag t" The warriors told him to be quiet; what did he want with his medicine bag 
at this perilous time? He still shouted, ••Where is my medicine bag?" They a<*ain 
told him to paddle and not trouble them about his medicine bag. As he persisted 
in his cry, "Where is my medicine bag?'' one of the warriors seeing it by his side 
took it up and threw it to him. He, putting his hand into it, pulled out an old 
pouch made of the skin of a Saw-bill, a species of duck. This he held by the neck 
to the water. Immediately the canoe began to glide swiftly at the usual speed of a 
Saw-bill ; and after being propelled for a short time by this wonderful power, they 
looked back and found they were far beyond the reach of the enemy, who had now- 
given up the chase. Surely this Indian deserved a patent for his wonderful propell- 
ing power, which would have superseded the use of the. jarring and thumping steam- 
boats, now the wonder and admiration of the American Indian. The young man 
then took up his pouch, wrung the water out of it, and replaced it in Lis bag; telling 

the Indian that he had not worn his medicine bag about his person for nothing 

that in his fast he had dreamt of this fowl, and was told that in all dangers it would 
deliver him, and that he should possess the speed and untiring nature of the Saw- 
bill duck. The old warriors were astonished at the power of the young man whom 
they had looked upon as almost an idiot, and were taught by him a lesson, never to 
form a mean opinion of any persons from their outward appearance. 

A similar exhibition of the alleged power of the medicine bag has been 
referred to iu connection with mita' v ceremonies, in which an Ojibwa 
woman is said to have caused her snake-skin bag to become a living 
reptile, and to have chased for a considerable distance one of the doubt- 
ing Indian commissioners present. 

SNOWSHOES 

The Menomini snowshoe varies in form and size according to the indi- 
vidual as well as to the sex of the person who is to use it. Figure 42 
represents a type, which it will be observed differs from that of the 
neighboring Ojibwa shown in figure 44. 

The toe of the Menomini snowshoe is transverse, and has a thinning of 
the frame to admit of a short turn without breaking. The frame is made 
of ash; it is 38 inches in length and is somewhat of boat shape, with a 
thick heel. The inside or upper part is divided, as usual, into three 
sections by two crossbars, and the intervening spaces of the anterior 
and posterior are filled in by a fine network of thin libers made either of 
sinew or of buckskin. The middle space is Hi inches broad, and is tilled 
in with closely plaited thongs of rawiiide or buckskin— usually the 
former — af the anterior portion of which is an opening for the move- 



264 



THE MENOMIKI INDIANS 



[F.TII . AXV. 14 




incut of the toes after the foot has i ><->-n secured bj the loose loop of 
cords which passes over the heel. 

The specimen illustrated figure 13 is the type usually worn by meu, 
the style used by women being longer and narrower, while that for 
children is shorter and proportionally broader, aa shown in figure 4.">. 

DRESS, ORNAMENTS, BEADWORK, AND 

in: n. i IM i 

In referring to the pracl ices of < >jibwa sha- 
mans. 1 I had occasion to remark that while 
ii was customary among many tribes to use 
as little clothing as possible when engaged 
in dancing, either of a social or ceremonial 

nature, the .Mcnoinini. on the contrary, vie 
with one another in appearing in the most 
costly and gaudy costume obtainable. Like 
the Ojibwa, the Menomini mita'wok take 
particular pride in their appearance when 
attending the ceremonies of the Mita* wit, and 
seldom tail to impress this tact on visitors; 
as some of the Siouan tribes, who have 
adopted similar medicine ceremonies after 
the custom of their Algonquian neighbors, 
are frequently without any clothing other 
than breechcloth, moccasins, and armlets 
and other attractive ornaments. This dis- 
regard of dress is regarded by the Menomini 
as a sacrilegious digression from the ancient 
usages, and it frequently excites severe com- 
ment. 

Apart from facial ornainentati f such 

design as may take the actor's fancy, or in 
accordance with the degree in the society to 
which the subject may have attained, a mita" 
priest wears shirt, trousers, and moccasins, 
the tii st two of which may consist of flannel 
or cloth and be either plain or ornamented 
with beads, while the moccasins :in . always 
of buckskin, or. what is more highly prized, 
moose skin, beaded or worked with Colored 
porcupine quills. 

Immediately below each knee is tied a garter — a necessary accom- 
paniment of a Metiomini's dress. This garter consists of a band of 
beads varying in different Specimens from 2 to 1 inches in width and 



*=# 




Fl«. 



3nowahoa t'<>r men 
Domini t> i" - 



b annual retort of the Banian <>f Ethnolog 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. XXII 




BEADWORK 



265 



from 18 to 20 inches in length, to each end of which strands of colored 
yarn, 2 feet long, are attached, so as to admit of being passed around 
the leg and tied in a bowknot in front (plates xxv, xxvr, xxvn). 

Bauds of flannel or buckskin, handsomely beaded, are sometimes 
attached to the sides of the pantaloons, 
in imitation of an officer's stripes, as well 
as around the bottom. Colors also are 
used, in addition to necklaces of claws, 
shells, or other objects. 

Armlets and bracelets also are some- 
times worn; these are made of bands of 
beadwork, though brass wire or other 
pieces of metal are preferred. Three 

of such necklaces are 

shown in plate xxvm. 
Bags made of cloth, 

and entirely covered 

with beads or other- 
wise ornamented, are 

worn at the side, being 

supported by means of 

a broad band or baldric 

passing over the oppo- 

posite shoulder (plate 

xxix). The head is 

decorated with disks 

of metal and tufts of 

dyed horse hair, or 

moose hair, and with 

eagle feathers, to des- 
ignate the particular 

exploits performed by 

the wearer. 
Previous to the advent of white traders, 
or before they were able to procure by 
purchase or barter beads of European 
manufacture, the Menomini claim to have 
made large beads from shells found in 
the rivers of Wisconsin and on the shores 
of Green bay. Quite a variety of large and 
exceedingly beautiful freshwater shells 
occur in the rivers of Wisconsin, and it 
would be strange indeed if the natives did 
not utilize the iridescent pearl for ornamentation when at the same time 
they used them as knives. Among some of the old mita" women large 
beads, together with the elongated shell beads purchased at traders' 




r 



V 



Fig. 4'i— ( (jibwa a n <I 
Menomini children's 

showskoc. 




Snowshoe for women— O. jibwa 
type. 



266 THE IfENOMIKI INDIANA [Era.i«n 

stores, are worn — heads of sufficiently primitive appearance to induce 
one to believe the assert inn thai their people had made them. 

These beads were evidentlj made from the thick portions, or perhaps 
joints, of freshwater mussels: they are of the Bize of buckshot, with 
a perforatum drilled from each side toward the middle. The perfora- 
tions being somewhat of funnel shape, and showing marked stria', would 
indicate that the drilling had been made with other than a metal instru- 
ment On subsequent investigation respecting the manufacture of 
articles requiring perforation, I was informed thai the Menomini used 
sharp pointed pieces of quartz and jasper, rotating these rude drills 

with the hand and lingers. As regards the use- of the bow-drill, either 
fui' making lire or tor drilling stone or shells, no definite information 
could lie ascertained, as none of the more intelligent or aged natives 
remembered having seen them in use. 

Although tire sticks wen' used for making fire and for drilling harder 
substances, like hone and -hell, the aperture drilled was probably not 
of greater depth than could conveniently be accomplished by rotating 
by hand the drill point of Bilicious material used. 

As a matter of interest and comparison, it may he appropriate to 
state in this connection that the (humash, an extinct tribe who for- 
merly inhabited Santa Cruz island, opposite Santa Barbara, California, 
formerly made globular shell beads similar to those found in Wiscon- 
sin. The tribe referred to were also the manufacturers of the beautiful 
stone and shell weapons found on the Pacific coast, where the subject 
of shell and bone drilling may he studied in every variety of ornament. 
The most interesting shell beads found in this locality are made from the 
tivola, abelone, etc. The cylindrical shell heads, the smallest of which 
are three-sixteenths of an inch in diameter anil an inch ami a quarter 
in length, have "perforations but little more than a millimeter (or less 
than one sixteenth of an inch) in diameter, and the difficulty in making 
them must have heen \ cry great.*"' Large quantities of these beads 
have been discovered, and some specimens procured by the writer are 
■1 or 5 inches in length, with a bore just large enough to permit the 
pa8Sage of a broom straw. I'.ven smaller perforations are noted in the 
work just cited. 

In the recent excavation of graves) bundles of thin triangular pieces 
or spicules of hornstone have been found. Each of these bundles con- 
tains several hundred specimens, the individual drills being carefully 
naked from a eore so as to bealmosl perfectly triangular longitudinally, 
gradually tapering to a sharp point. These specimens have an average 
length of an inch and three-fourths, and a diameter at the thicker end 

not exceeding one-eighth of an inch. 

These delicate drills had no doubt heen employed in making the inden- 
tations at the ends of the cylindrical heads, which subsequently served 

iVVh.i i - I Sorvej Weatofttw 100th Ueridlan Washington, vol. Til, p. 268, 

p). xiii. 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL, XXIII 




H '' — % 

Li-~ . 




SECTION OF BARK MAT 



HOFFMAN] 



BEAD-DRILLING 267 



as a starting point for the bristle drill used in perforating the entire 

length of the head. 

In several graves opened during the summer of 1S84, there were 
found, among other articles, bundles of the whiskers or bristles of the 
sea lion (Zalophus californieus), which animal, together with one or two 
species of seals, formerly abounded along the southern coast of Cali- 
fornia and the islands of Santa Cruz, Santa Rosa, and others. The 
bristles of this animal are now highly prized by the Chinese of the 
Pacific coast, who tip them with gold and use rhem as toothpicks on 
account of their elasticity aud strength. 

In investigating a large collection of long beads from the Pacific 
coast, curved as cut from the shells themselves, the author found that 
several of the specimens had been split longitudinally, exposing to view 
an interesting interior, aud suggesting a solution of the method em- 
ployed in making the delicate perforations. The bead haviug received 
a preliminary drilling at each end, as before mentioned, by using the 
triangular fragment of hornstone— the ends of nearly all perforations 
being rather flaring or of funnel shape — the bristle was next applied, 
and twirled or rotated between the thumb and fingers, while, at the 
point of contact with the shell, silicious silt or fine sand was applied to 
aid in cutting away the calcareous matter of the shell. The soft stratum 
between two layers of the harder enamel was naturally followed by the 
drill, thus without the slightest difficulty causing the perforation to be 
curved, from end to end, to conform to the convexity of the shell from 
which the bead was made. 

In some of the shorter beads which have split longitudinally, exposing 
the bore, it is shown that the drilling was accomplished from both ends, 
the axis of the perforation from each end being in a perfectly straight 
line, the two perforations meeting at or near the middle of the specimen. 
In some examples the two perforations were shown to pass each other; 
in these instances the bead was thrown aside, aud subserpient splitting- 
exposed to view the condition described. 

In shells of abnormal convexity and haviug a length of more than 3 
or 4 inches, perforations in a straight line from either end would not 
always reach the middle along the line of least resistance, as ottered 
by the softer calcareous stratum, but would sometimes emerge from 
the sides, leaving a portion of the middle part of the bead solid. That 
the bore followed the course of the curve of the bead, the bristle drill 
continuing between the superior and inferior strata of harder enamel, 
is shown in many examples. 1 

Substances having the texture of bristles, human skin, etc, are less 
liable to destruction by erosion from the application of silt, or fine sand, 
than harder mineralogic materials. This is demonstrated by the use 
of the sand blast, and also by practical experiments in drilling with 
bone, wood, and porcupine quills, and the whiskers or bristles of inam- 

1 Wheeler's report, eto, op. fit. 



268 THE BIENOMINI INDIANS ura.H 

mate. The tough, bony, or semisilioious surface « » t" such materials offers 
just sufficient Boftness to grip the particles of sand and to direct inure 

force "ii the mineral substance or Bhell. 

A common method of drilling by using the palms <>r the hands to 
rotate the drill necessitates the placing of the object to be drilled on 
the ground in the hands of another, or between the feet of the oper- 
ator. When so Blender and delicate an object as a cylindrical shell 
bead was (o he worked, it was held in one hand whilst the bristle was 
twirled with the other The silt could readily be applied as required 
by simply dipping the bristle into it. as it may have been kept wet in 
:l Steatite DOW] Or a shell vessel. 

The condition of the transverse stria' present in the perforations, as 

exposed in split beads, lends additional testimony to the process of 
drilling bythe use of silicions matter, as above suggested. The rapidity 

of the rotary motion of the bristle, or pressure upon it while in rotation, 
is also indicated in long heads by the gradual expansion at regular 
points in the bore as would result from the lateral vibration of the 
bristle, one side of such a bore following an undulating line, as a 
musical cord in vibration, or in the graphic illustration of a sound 
wave. 

When drilling was done in hard shells, in which no soft stratum 
existed, the drill holes would frequently not meet at the middle, and in 
such heads a semicylindricnl cut was made in the side of the head at 
the middle, so as to pass half-way through the lateral diameter of the 
bead, exposing the drill holes and allowing the ends of the cord to 
emerge at that point to admit of tying. Such heads were evidently 
used in necklaces, whereas the long, thin, curved heads were used tor 
earrings and hair ornaments, this use being suggested by the relative 
position to the skeleton as they were found in graves. 

Emblems of personal valor or of exploits are seldom seen. No war- 
fare between the Bfenomini and neighboring tribes has occurred for 
many years, and the custom of wearing specially marked feathers, to 
indicate some particular action or achievement, has long since fallen into 
desuetude. Head ornaments, such as the tail of a huck, are sometimes 
worn, to denote that the wearer is a tlect looted runner, especially in the 
ball game; or he may wear hawk feathers as indicating the phratry of 
■which his clan is a member. 

Menomini moccasins are made of huck skin, with soles of par-fleche or 
rawhide. The front is sometimes ornamented with beads, the tongue 
having a rectangular pattern in heads stitched on it. The sole of the 

moccasin is cut from the raw hide, and is outlined from the hare foot. 
The upper is made of a single piece of buckskin, with the seam at the 
heel. The Map remaining after the cuts are made to admit the foot is 
thrown forward so as to lie down toward the front over the instep, and 
then has the head ornamentation on what was previously the inside. 



HUFFMAN] 



BEADWORK 



269 



The moccasin is fastened to the ankle by a buckskin thong passed 
around the top through a number of holes, which permit it to slide 
easily while being fastened. 

The garters above referred to are made by the women in such pat- 
terns as they may be able to design or elaborate. There is a general 
type of diamond and lozenge shape outlines, sometimes of solid colors, 
though more frequently tilled in by sharply contrasting tints. Frets, 
vines, and meanders also are common. The accompanying illustrations 
(plates xxv-xxix) will better convey an idea of the variety of patterns 
in use by Menomini beadworkers. 

Many if not all of these designs used in beadworking have been intro- 
duced among the Menomini by intercourse with the Ojibwa, with whom 
they have been friendly neigh- 
bors from the earliest historic 
times. This is shown not only 
by the identical patterns exist- 
ing among both tribes, but is 
evident also from the frequent 
intertribal traffic, existing even 
at this day. So late as 1891 a 
specially appointed delegation 
left Red Lake, Minnesota, to visit 
all the Ojibwa and Menomini set- 
tlements in southern Minnesota 
and in Wisconsin, to gather 
every available large specimen 
of beadwork for traffic with the 
Arikara and llidatsa of North 
Dakota, from whom the northern 
Ojibwa obtain horses. Annual 
visits were made by the Ojibwa 
to these tribes, and the latter 
would, in time, procure more 
horses, in exchange for the beail 
work from the Crows of Montana. **«-*■» bMi *s "afi^ed beadwork. 
In this manner the Ojibwa and Menomini beadwork gradually found 
its way as far west as the Selish Indians, in northwestern Idaho, from 
whom examples have been recovered. 

Recently some enterprising individuals have introduced machine- 
made beadwork and disposed of it through the traders. The original 
methods of making it, as pursued by the Indian women, is slow and 
difficult, and in no instance do they appear to receive a fair compen- 
sation for their labor. The work is usually done without the aid of 
patterns or diagrams. There are three processes of embroideriug 
with beads, and as all the work, excepting that in which the beads 
are sewed directly on cloth or buckskin, is made by a definite system, a 




270 



THE MKNOMINI INDIANS 



[ETII. ANN. 14 



description of the process may be of interest, especially as this subject 
lia- hitherto been untouched. 

After deciding on the article to be worked — a garter, for example — 
a frame Of wood is made sufficiently large to extend from 4 to 6 inches 
beyond the finished piece. Figure 45 represents a frame of this char- 
acter. The pieces of wood are usually of pine. 2 inches broad and from 
a half to three-fourths of an inch thick, made rigid by screws or thongs, 
where the pieces intersect. Threads of linen are then wrapped verti- 
cally over the top and bottom, each thread being a bead's width from 
the next. In some instances, as will be referred to later, the threads 
are wrapped so as to run by pairs. These form the warp. The number 
of threads depends on the width of the proposed design. 

The pattern is begun at the lower end, several inches from the frame. 
A tine needle is threaded, the other end of the fiber being secured to 
one of the lateral threads of the war]); then the needle is passed 
through a bead of the desired tint of the ground color of the garter, 
and t he thread passed under one vertical or warp cord: another bead is 
then taken up, after which the needle is pushed along over the next 

cord; and then another bead being 
threaded, the needle is again passed 
along under the next following cord, 
and so on alternately above and 
beneath the warp cords until the 
Other side is reached, when the OUtef 
cord is merely inclosed by one turn. 
The same process is followed in the 
return to the side from which the 
beginning was made, except that the 
threads alternate, the woof being 
now above instead of below the warp 
cords. Figure 4t> represents the pro- 
cess described. 

The chief difficulty which one encounters is in remembering the 
exact point at which a new pattern should appear, as the color of the 
bead required for this must be inserted at the proper time and the 
number of Bpaces carefully counted and reserved for use as the pattern 
is developed. Reference to the illustrations will aid further in the elu- 
cidation of this difficulty. When the design is completed, the warp- 
cords are gathered by bunches of two's or three's and tied in knots, bo 
as to prevent 1 the dislodgment of the woof fibers and the consequent 
destruction of the entire fabric. To these ends are afterward attached 
strands of woolen yarn to lengthen the gaiter, so as to reach around 
the leg and admit of tying in a bowknot (plate \\v). 

The above illustrates the simplest method of working beads. The 
type of beadworking shown in figure 47 is a little more complicated. 
In this there are two vertical warp cords or threads between each two 




I »■ sign of Oral variety of working i" 

ln:icl>. 



BUREAU OF ETHNOIOGY 



FOURTEENTH ANNUAL REPORT PL. XXV 




BEADED GARTERS SHOWING ART FIGURES 



HOFFMAKj 



BEADWORK 



271 



beads, there being an alternate movement of the pair of warp cords 
backward and forward, thus making it similar in appearance to the 
preceding pattern, excluding the beads, when the latter are placed 
sidewise. 

The woof thread is run to the side of the garter, and a bead is then 
passed through and returned in the next upper space, where another row 
of beads is taken up to continue the design. When the opposite border 
of the garter is reached, a single bead is again threaded and permitted 
to extend as a projection to guard the external warp threads against 
injury. 

A third variety of beadwork is effected by using the vertical warp 
cords as before, but instead of passing the threaded needle through 
one bead at a time, whenever a vertical thread is passed, the necessary 
number of beads required to reach across the pattern, as well as the 
proper arrangement of colors to carry out the design, are threaded and 
laid down on the warp so that each bead falls within its proper space; 
then, as the lateral thread is inclosed by the weft thread, the needle is 
passed back through the same row of beads, but this time beneath the 
warp instead of above, thus entirely inclosing the weft. This requires 
a delicate needle and a tine though strong thread. This variety of 
beadwork is usually found only in gar- 
ters, whereas the other two forms oc- 
cur in almost all other kinds of bead 
objects, such as the sheets used in 
making medicine bags, in collars, 
baldrics, belts, and narrow strips, the 
two ends being fastened together by 
tying or otherwise. The cord itself 
is then decorated with beads by sim- 
ply threading on a single liber and 
wrapping this about the primary piece from one end to the other. By 
a little care in the proper selection and arrangement of colors, very 
pretty effects are produced. 

Beads are stitched on clothing, moccasins, etc. by simply threading 
one or more beads on the needle and sewing thern down along the out- 
lines marked on the outside and afterward the inside of the article 
which it is designed to ornament. 

As a rule, the ends of the pieces of beadwork are at right angles to 
the direction of the warp, but in many small examples, such as collars 
or necklaces, the ends terminate diagonally, an effect produced by the 
successive rows containing one or two beads less than the preceding 
row. the diagonal side being ou one side of the article only, and not 
divided so as to turn toward a central apex by simultaneously leaving 
off one or more beads ou both sides. 

In the third variety of bead-weaving there are only single vertical 
threads between each two beads as in the first named, but the ero>s- 




FlG.47 — Design of second variety of working 
in beads. 




272 THE MKXOMIM INDIANS [eth.a.nx.h 

threads forming the woof are double instead of single, and as the 
threads pass through the bead they diverge so as to inelose the warp, 
alter which [hey again unite t<> pass through the next bead. An exam 
pie of this is shown in figure 18. The lateral edges of the gaiter may 
be smooth or beaded — that is, the threads may either simply inelose 
the outside vertical thread and return to take up the next upper row of 
beads, or they may pass through one bead and then return on the next 
line. The object of the lateral beads, which project edgewise, is for the 
same purpose as that mentioned in connection with the second class of 
weaving. 

Dance bags — BO called because they are ornamental and worn chiefly 
by well-to-do Indians at dances — are made of a piece of eloth or buck- 
skin about L5 inches square, from the two upper corners of which a 
continuous band or baldric, I or •"> iuches broad, extends upward BO 
as to pass over the shoulder opposite the side on winch the bag is 
worn. The entire piece of material is covered by a 
sheet of beadwork, bearing designs similar to those 
on the garters, though frequently more elaborately 
combined or grouped. The fiat part of the bag contains 
a very narrow slit for a pouch, the latter being often 
no larger than a \e>t pocket (plate \\ix). 
l "'' ", _1 ' ","" A medicine-man considers himself fortunate if he 

ot working in Iteuds. 

owns one of these bags. The ordinary number worn 
by the mita'wok is three or four, part of them being worn at the left 
side, the others at the right. Sometimes a dozen such bags are worn 
by a single individual, beside other bead ornaments consisting of 
necklaces, breast -pieces, garters, armlets, etc. until the weight of the 
decorations causes him considerable inconvenience in these prolonged 
ceremonies. 

Beaded belts also are worn, but originally all belts were made of fiber. 
Woolen yarn is now employed in weaving Strips, about 6 inches wide 
and ."> feet long, from each end of which a fringe extends a foot and a 
half or more beyond. The texture is close, and the warp consists of 
strands of almost every obtainable color, twisted together in an appar- 
ent tangle, though on close inspection the color designs appear to con- 
sist of lozenge-shape stripes, and sometimes diagonal lines returning to 
the Side from which the first deviation was made, thus often resembling 
an elongated zigzag pattern. 



HUNTING AND FISHING 
i.AMK OF THE MK.MiMlNl KElilON 

Hunting is still engaged in by the Menomiui, though Dot to such an 
extent as formerly. The mammals most abundant in their country are 
the black bear, deer, hare, porcupine, wildcat, and lynx. Occasionally 



BUREAU OF ETHNOLOGY 



R 



FOURTEENTH ANNUAL REPORT PL. X*VI 




tmtA.ru 



1PP ■ ' 



BEADED GARTERS SHOWING ART FIGURES 



HOFFMAN-i FISHING AND TRAPPING 273 

a panther, wolf, beaver, or an otter is reported as having been seen, 
but grouse anil ptarmigan are somewhat scarce. 

FISH AND FISHERIES 

Sturgeon and trout were caught in great quantities in the early days, 
the former chietiy by means of the spear. Previous to the erection of 
dams in Wolf river, great numbers of sturgeon migrated upward each 
spring to spawn, and Indians were then stationed along the river at 
favorable places ready to cast the spear when the fish appeared. Many 
of these lish are from 4 to 5 feet in length. The excitement dining their 
capture was intense, and even now frequently forms the topic of ani- 
mated conversation relating to bygone days. 

While the tribe still occupied the shores of Green bay, great numbers 
of lake fish were caught, chiefly among which, on account of the excel- 
lence of its food, was the white fish. At that time, as well as subse- 
quently, gill-nets were used for placiug along favorable places near the 
shore. These nets were made of cords of native fibers, the process of 
twisting which is elsewhere described. From the wild hemp and the 
nettle tine strings were twisted for use as fishing lines, the hooks being 
made of two pieces of bone joined together at the lower extremity so 
as to resemble a V in shape. One arm of the hook was longer than the 
other, and to this longer arm the line was attached. 

TRAPS 

Two forms of game traps are used by the Menomini; the larger is the 
dead fall, made of logs and used in catching bear. The other is made 
somewhat oa a similar principle, though much smaller, and is used only 
for small mammals. This trap, represented in plate xxx, is made as 
follows : 

Four stakes, each about 2 inches in diameter and from 18 to 20 inches 
high, are driven into the ground, so that they form the corners of a 
parallelogram, as shown by 1, 2, 3, and 4 of figure 49. The two pairs 
of stakes are about 20 inches apart, with just 
sufficient space between those of each pair to •• 

permit a sapling to slide between them. A •' 

short piece of sapling, 4 inches in diameter, 

is then placed on the ground, the ends being •' 

made to project beyond each pair of upright c o* ° 

posts. The sapling, 4 inches in diameter and ° " 

10 to 12 feet long, is taken as the movable 
or falling piece, which rests oil the short stick Fro.«-Groundpian of trap for 

i i . i • . i .t small ^ ;i 1 1 1, ■_ 

just mentioned. A short distance to the side 

(at 5, figure 49) is a short, stout peg, with a notch on one side, to which is 
attached a cord, while on the opposite side (at (>) is another short peg, to 
which is attached a salted string. In plate xxx the trap is represented 
14 eth 18 



274 THE MEN' 'MINI INDIANS [eth.ann.u 

as Bet On the post marked in the above diagram ia a short stick, to 
the inner end of which i- attached a cord strong enough to hold npthe 
fallen log, while at the other or outer end is another cord extending to 
the peg marked •">. This cord has previously been aoaked in brine, as has 
also the string extending from the middle of the vertical curd across the 
inside of the trap to the opposite- peg at 6 . The latter string, being 
salted, is a sufficient bait to tempt a hare or other rodent to gnaw the 
string along its course to the upright cord, which latter, if gnawed in 
twain, permits the fallen log to drop <>n the animal's hack and thus 
secure it without injury to the pelt. To prevent the animal from approach- 
ing the trap from the side at '< . stakes are driven into the ground, 
as indicated by the small circles in the figure. 

Bear traps are composed of a sort of pen or corral, of upright p 
leaving but one entrance, through which the bear is compelled to pass 
in order to reach the tempting morsel of meat with which the trap is 
baited. The meat is attached to a cord, which is so arranged that the 
slightest disarrangement of the meat will cause the dead tall to drop. 
This dead-fall consists of the trunk of a tree, weighted with stones 
or timber sufficient to crush the animal. 

Women seldom participate in hunting, although both Ojibwa and 
Menomini women devote special attention to ensnaring the lynx and 
the wildcat. These animals are regarded by the Indians a- very stupid, 
because they are so easily taken. 

When a trail is discovered in the snow, indicating the course taken 
by a lynx or a wildcat in leaving and returning to its lair, the woman 
finding it will search for a spot where the trail passes neat by a tree oi 
through a copse. She will then take a strong cord or a string of sinew 
and. alter tying an end to one side id' the trail, will make a simple loop 
8 or 10 inches in diameter, and tie the other end to a tree or )>ost on the 
other side of the trail. The loop is then set up by means of thin sticks 
placed transversely across the trail, so as to be brought just high 
enough for the head of the animal to pass through it. When the ani- 
mal thus finds itself entangled in the noose, instead of backing away it 
will push forward, causing the noose to tighten more and more until 
death by strangulation results. 

Beaver trap- are sometimes baited with certain vegetal substances 

Of which these animals are very fond, but to make the bait, or "medi- 
cine," effectual, the Bubstanceis colored with vermilion, or other sacred 
paint This is then placed between two sticks, each about 2 inches 
iu length, laid crosswise, and then attached to a steel trap. 

BOWS AMi ARROWS 

The weapons employed in former times consisted of axes, arrows, and 
knives of stone, though knives of shell also were used. The manu- 
facture- of stone relics, says Shu'nien, was discontinued about four gen- 
erations ago. In those times hickory and ash were generally Bell 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. XXVII 




BEADED GARTERS SHOWING ART FIGURES 



hoffman] BOWS AND BOWSTRINGS 275 

for the manufacture of bows. The limb was cut to the required length 
by pounding and cutting with a stone ax; then the wood was heated 
on both sides, near the fire, thus softening it sufficiently to admit of 
being scraped down to the desired breadth and thickness. Bow-mak- 
ing was tedious work. The sinew was generally made from the liga- 
ments obtained from each side of the vertebras of the moose. The 
ligament was split, scraped, and twisted into a cord by rolling the 
fibers between the palm of the right hand and the thigh, and with the 
left hand drawing it away as completed. 

Bows and arrows are now used only by the younger members of the 
tribe, who employ them in killing birds and in target shooting, when a 
trifling wager is sometimes staked by the participants. Bows are some- 
times made of ash, and cedar and ash combined, but hickory is gener- 
ally used for this purpose, as the bows are not so elaborately and 
carefully made as formerly. A typical bow, made by an old expert, 
. measures 40 inches in length, three-fourths of an inch in thickness at 
the center, and an inch and a quarter in width, narrowing down toward 
each end to five eighths of an inch. The ends of the bow are some- 
what thinner than the middle. The notches for the bowstring are cut 
about an inch from the end. Frequently one edge of the bow is orna- 
mented by allowing projections of the original surface of the wood to 
remain to the height of nearly half an inch, these projections being as 
broad lengthwise as they are high, and serrated at the top. These ser- 
rations are subsequently colored red, blue, or some other tint, accord- 
ing to the fancy of the owner. The projections noted are scattered 
along the left edge at intervals of i inches, the intervening surface of 
that edge of the bow being of a different color to that selected for the 
tops of the projections, a pleasing contrast thus being presented. 

The bowstring was made of sinew, as among all the tribes of the 
great lakes. One end of the string was secured by knotting; the other 
end was looped, in order that the bow might be quickly strung. 

Arrow-making 

Having studied the process of arrow-making among quite a number 
of tribes, including the Chemehuevi and Coyotero Apache, at a time 
when jasper, obsidian, and bottle-glass arrowheads were still manu- 
factured, I shall describe somewhat in detail the process employed 
by the Menoiniui. Among these people the stone weapon, as before 
remarked, is now almost a thing of tradition, and there are at this day 
but two classes of arrows found, and one of these only at rare intervals. 
The first class is the game arrow with the iron point; the second is that 
designated as monoxylic, 1 i. e., made of a single piece of wood and used 
chiefly by boys in shooting birds and for practice or play. 

The wood intended for shafts is gathered late in the autumn, cut in 
lengths exceeding 2 feet, tied in bundles of several dozen shafts each 

1 Prof. O. T. Mason iu Smithsonian Report for 1893, Washington, 1K94, p. 654. 



27fi THE MENOMINI INDIANS [eth.anx.u 

and suspended from the rafters of the house, where thej become thor- 
oughly dry daring the winter. The sticks are of light wood, as free as 
possible from limits or irregularities in growth, and vary from a. third 
to a hall' of an inch in thickness. 

These being disposed of for the time being, iron arrowheads are 
procured from the trader, as these points are now manufactured in the 
Bast and packed in boxes of a thousand or more ami offered for sale 
at agency stores. In many instances the Indians made their own 
points, securing for the purpose pieces of hoop-iron from various pack- 
ing eases sent to the reservations. Such arrow-points are usually 
made somewhat shorter than those manufactured for the trade, owing 
to a desire to economize in material. The arrowpoints made for the 
trade measure from .'! to 1] inches in length, scarcely ever more than 

seven-eighths of an inch across at the widest part, and about one- 
sixteenth of an inch thick. The edges are sharpened. The tang of 

the arrow — the basal projection which fits into the shaft — is usually 
from one half to three-fourths of an inch long and about one -fourth of 
an inch wide. In hunting-arrows the tang was formerly serrated, so 
that sinew seizing would firmly secure it, and the shaft, on withdrawal 
from the animal, would bring with it the arrowhead. In war arrows, 
however, the sides of the tang being smooth, the arrowhead would 
readily become loosened after the sinew wrappings became moistened 
in the wound, so that, on attempting to withdraw the arrow, the head 
would remain and do its deadly work. 

The next step in arrow manufacture was to procure feathers for the 
shaftment, and for this purpose the Bight and tail feathers of aocipi- 

trine birds are prepared. The webs are split from the midrib, the soft 
medullary cells scraped from the strips of horny substance bearing the 
web and cut into lengths of from <> to 7 inches. About an inch of the 
web is removed at each end to permit secure wrapping to the shaft- 
ment. The width of the projecting web is only about a quarter of an 
inch, and three feathers are attached to each shaftment. The sinew 
libers are obtained from the deer, the ligaments extending along each 

side of the spinal process, IV the head backward, generally being 

preferred to those of the legs. These sinews are dried, and wlien 
required for use. may readily be shredded by wetting and sometimes 

by gentle hammering. 

(Hue is obtained by boiling the 1 fa Of the deer. (ilue-sticks arc 

found in possession of almost all warriors: they are made by cutting a 
stick 6 inches in length and as thick as the little linger, then dipping 
one end into the melted glue and allowing to harden, the process being 

repeated until there is a considerable bulb at tl ml. When it is 

desired for use. the st ick is dipped in hot water and then rubbed on the 
part which it is desired to fasten. 

When arrOWShaftS were to be made, only thoroughly seasoned sticks 
were taken, and for immediate use the straight ones only were selected. 



hofkman] ARROW-MAKING 277 

By means of a knife the bark was scraped off, and sometimes sufficient 
of the wood to reduce the diameter to the required size — ordinarily 
three-eighths of an inch. If no pieces of glass were at hand, a piece 
of sandstone was sometimes taken to further reduce the roughness of 
the shaft, and then flue sand was placed in a piece of blanket or buck- 
skin and employed as sandpaper is used. 

Iu some instances fiat pieces of bone with rounded notches on the 
edge, or even holes of the diameter required for the shaftment, were 
used for further smoothing and rounding. Tne stick was then cut to 
the required length, varying from 22 to 23 inches. 

A cut was then made with a small saw, or a knife blade filed into a 
saw, at one end of the shaft to receive the tang of the arrowhead, the 




Fig. 50 — Apache iron point. 



incision being from one-half to three-fourths of an inch in depth. Then 
the other end of the shaftment was gradually tapered for about 3 inches, 
to within one-fourth of an inch of the end, which bulb or nock was left 
expanding, with a square parallel sided, or probably sometimes an 
angular notch at the end. 

The arrow tang was inserted and carefully wrapped with a thin, flat 
band of sinew (figure 50), which was then smoothed down with glue to 
insure adhesion. When dry, the creases, of which there were three, were 
made to extend from the sinew straight down the shaftment for 10 or 11 
inches (plate xxxi, b). These creases were made with a sharp-pointed 
piece of iron— the end of a broken blade— or a piece of glass, and is 
believed to permit the discharge of blood from the wound. The feathers 




1 *lM fert-S ^^rS^^-^g^ 

Fig. 51 — Arrowahaft showing mode of feathering. 

having been prepared are next attached lengthwise, beginning where 
the creases cease and extending back to the nock. Only the top and 
bottom of the feathers are touched with glue, the intervening portion 
of the length of each being free and detached. Sinew fibers are then 
wrapped around the shaftment to hold down the ends of the feathers — 
each end being about an inch long, from which the web has been 
removed — and the glue-stick applied to fasten them. The feathers 
are equidistant around the shaftment (figure 51). 

There is another step in arrow-making, which is seldom taken in the 
manufacture of arrows in North America. To prevent the detached 
portions of the feathers from being forcibly or accidentally torn from 



278 THE MKNOMINI INDIANS [eth.awb.14 

the Bhaftment, a sinew thread, cot thicker than a strand of silk, is tied 
horizontally aronnd the feathers and shaftment midway between tin* 
glued ends. 

As a finishing touch, the creases are tinted with color bought of the 
trader, while additional marks arc placed mi that portion of the shaft- 
ment exposed between the feathers. The specimens of arrows before 
me, made by the Menomini, have each five spots of dark blue placed 
at intervals of an inch or so along each of the i hree sides. A blue band 
also is painted aronnd the Bhaftment at the forward end of the 
feathered tips, while sometimes an additional band is found aronnd 
the end which touches the nock. 

The various northwestern tribes of the Algonquian stock were care- 
ful in specifically decorating with colors their own individual arrows, 
by which means they were recognizable by others of tin- band of 
which the owner was a member. Duplications were common, but it is 
claimed that even then each person could readily recognize his own 
property. These property marks, being generally known, were some- 
times the cause of serious trouble; for instance, when one Indian 
would steal the arrows of another for the purpose of destroying an 
enemy, the friends of the latter ultimately ascertained the identity of 
the owner of the arrows and avenged the death, the true criminal 
remaining unknown, 

Intertribal warfare is known to have Occurred through such means 
between the Arapaho and Sioux, and between the Sioux and the con- 
federated tribes at Port Berthold, North Dakota: and the Apache and 
other tribes of the far southwest are reported to have obtained the 
arrows of neighboring Indians to use in attacks on outlying settle 
mentS of the whites, thus causing the raid to be attributed to another 

and possibly peaceable tribe. 

In his report on "North American bows, arrows, and quivers," Pro- 
fessor Otis T. Mason refers to the statement frequently made by fron- 
tiersmen that the plains Indians had two ways of mounting an arrowhead 
With relation to the notch at the nock. '-If the plane of the arrow head 
be horizontal when the arrow is in position for shooting — that is, at 
right angles to the notch — the missile is a war arrow", to go between the 
ribs of men. But if the plane of the head be vertical when the bow is 
draw ii. the missile is a hunting-arrow for passing between the ribs of 
buffalo and other mammals.' 

Colonel Richard I. Dodge.-' in speaking of the Comanche, has fallen 
into the same error. Captain John G. Iiourke, of the United States 
Army, whose active experience in the southwest, especially among the 
Apache tribes of Arizona, entitles his opinion to high consideration, 
believes this to be a mistake, and remarks that he lias seen all kinds 
of arrows in the same quiver.- 1 



1 Smithsonian Report for 1803, Washington, 1894. p. 601. 
•Wild Indians, Hartford, lsuo. p. 111. 

i bj Profsssoi Mason, op. oit., p. CGI. 



BUREAU OF ETHNOLOGY 



FOURTEENTH ANNUAL REPORT PL. XXIX 




DANCER'S BEADED MEDICINE BAG 



hoffman] VARIETIES OF ARROWS 279 

But this statement would not be true of the remainder of the numer- 
ous tribes of Indians located between Mississippi river and Pacific 
ocean, as an almost uninterrupted experience of twenty-four years has 
taught the present writer. I have before me a collection of arrows made 
by the Coyotero Apache at Camp Apache, Arizona, tipped with arrow- 
heads of iron, jasper, and bottle-glass, in which 65 per cent have the 
notch for the arrowhead in the same plane as the notch for the string; 
4 percent in which the two notches are at right angles, while in the 
remaining 31 per cent the plane of the notch for the arrowhead appears 
alike in no two instances, and presents various degrees between the 
vertical and horizontal planes, as mentioned in the preceding class. In 
other examples which I have before me, and which embrace a number 
of iron-tip arrows made by the Crow Indians, no attempt at any sys- 
tem is perceptible, the planes of the arrow notches occurring at almost 
every angle from the plane of the string notch. 

With reference to the hunting-arrows of the Menomini, 15 per cent 
jiresent tlie plane of the arrowhead at right angles to the plane of the 
string notch, while the remaining 85 per cent are made without regard 
to any care whatever in so far as the plane of the arrowhead notch cor- 
responds with that of the string notch. 

The second class of arrows already referred to embraces such as have 
the head or point formed from the same piece from which the shaft 
itself is fashioned — a thick piece of pine, cedar, or ash — having been 
shaved down from the thickness desired for the head to that required for 
the shaft. The head of a common form of bird-arrow is shown in plate 
xxxi, a. Specimens of this type usually measure from seven-eighths 
of an inch to an inch and an eighth in diameter, the head being from L'i 
to 3 inches long. The arrows are 28 inches in length, though the 
feathers — of which there are three, as usual— are only 2i in length. 
The latter are glued to the shaft without the usual sinew wrapping at 
either end. The anterior part of the web of the feathers is nearly an 
inch wide, but it slopes abruptly to the level of the shaft at the nock. 
The nock expands slightly, while the notch is shallow and circular. 
The shafts are painted red or blue from the nock to the anterior part of 
the feathers, at which point four bands of color — alternately blue and 
red — encircle the shaft. The posterior portion of the head is longitud- 
inally painted with alternate stripes of red and blue, terminating in a 
transverse band of red at the base. The anterior part of the head is 
uncolored. 

Another variety of arrowhead is fashioned of the same piece of wood 
which forms the shaft, and is represented in plate xxxi, d. The projec- 
tions on the sides of the head are merely the stubs of branches or roots. 
A third variety of bird-arrow is simply a continuation of the ordinary 
thickness of the shaft, rounded at the apex, or perhaps even slightly 
sharpened to a point, as shown by plate xxxi, c. 

Still another interesting variety is shown in plate xxxi, e, in which 
thorns of large size have been attached to the head of the shaft by 



2>U THE MEXOMINI INDIANS [bth.avn.U 

means of sinew thongs. The points of t lie thorns have been broken 
oil. but still serve admirably for bird Bbooting. 

RKLEA6X 

It may be appropriate to remark that in arrow release the thumb 
and forefinger are used in grasping the arrow, the forefinger being benjt 
so that the second joint is pressed toward and opposite to the ball of 
the thumb, a method affording a maximum of strength. The bow is 
firmly grasped, the arrow lying across the top of the hand and on the 
left side of the bow. In rapid shooting, the arrows are taken one by 
one from the quiver as wanted, thrown quickly across -the left hand 
and the notch titted to the string as the right hand is pulled back for 
release. The quiver at such times is thrown upward toward the 
shoulder that the arrows may easily be taken therefrom. 

l'l NKTIIATIoN 

With reference to the penetration of the arrow, much depends on 
the bow. I have examined a bow belonging to Long Soldier, a Sioux 
hunter of magnificent physique, who formerly dwelt at the now aban- 
doned agency of (hand River, North Dakota. The string of this bow 
I could scarcely pull at full arrow length, even when standing on the 
bow and pulling the string with main strength. This was perhaps the 
strongest bow used in the Sioux camp, and the report was current, and 
doubted by none, that bong Soldier had often shot arrows entirely 
through the body of thebutfalo. In this case it is of course to be under- 
stood that the arrow encountered no large bones. Bows and arrows 
were used long after the introduction of firearms, as the former could 
successfully be used in hunting game and shooting down sentinels with- 
out revealing the presence of an enemy. 

It is well known to those familiar with the subject, that as late as ten 
or fifteen years ago, when hostile Indians were still thoroughly in prac- 
tice with the bow and arrow, that it were safer to stand before an 
Indian's title at SO yards than at the same distance when he was armed 
with bow and arrow. Since these more primitive weapons have been 
discarded, however, the Indians have become much more expert with 
the rifle, as has many times been shown. 

Bows ami Bowstrings 

The bows of the Menomini are made of a single piece of wood, gener- 
ally without sinew backing. Ash is commonly selected, unless hickory 

can readily be obtained. To prevent the wood from becoming brittle. 

the bow is frequently sized with deer brains. 

It may be of more than ordinary interest in this connection to note 
that some of the older men of the .Menomini claim to have seen bows, 
made by members of their tribe, consisting of two pieces of wood, glued 
together lengthwise, and wrapped at intervals with buckskin or sinew. 



hoffban] QUIVERS MODERN ARROWS 281 

Professor Mason's remarks 1 pertaining to compound bows do not 
refer to a certain form which, so far as I am aware, is now found only 
in Arizona and Nevada, among the Ohcmehuevi, and in the Orient 
among - , I believe, the Japanese. This bow consists of two distinct 
pieces of wood, of almost equal size, glued together longitudinally. 
The most beautiful specimens of workmanship noticed anywhere 
amongst the Paiute and Chemehuevi were observed at the mouth of 
several small tributaries to Colorado river, in southeastern Nevada. 
These bows were graceful in form, being curved in the shape of the 
traditional "Cupid's bow." They are less than 3 feet in length, and are 
about three- fourths of an inch thick at the grip, but thinner and broader 
at the curve of the limbs, gradually narrowing down toward the nocks. 
Two species of wood of equal size were used in their manufacture, the 
flat surfaces being glued together lengthwise from end to end, then 
scraped down to the required dimensions and polished. Ash formed 
the front, or, more properly, the back, of the bow, while the inner side 
of the curve was of cedar. Having been glued, the entire back was 
covered with sinew, the edges of which extended around the lateral 
edges toward the cedar portion. This backing added to the strength 
and elasticity of the bow, which was furthermore increased by seizings 
of sinew strands tied about the bow at the grip, at the nock ends, and 
at one and sometimes two equidistant points between these places, each 
wrapping being perhaps as broad as the palm of the hand. 

These bows, like those of the Menomini, were occasionally anointed 
with deer brains to prevent brittleness and consequent fracture, the 
extremely high temperature and dry atmosphere during the greater 
portion of the year being very severe on the elastic properties of the 
few kinds of wood available for bow-making in the arid southwest. 

The bowstrings used by the Menomini are of sinew, obtained in the 
way previously described. 

Quivers 

The quivers of these Indians were formerly made of skins with the 
fur remaining thereon, as well as of dressed buckskin, but they are now 
fashioned from coarse cloth or flannel, decorated with brightly colored 
patches, small bells, and other pendants. 

Modern Stone Arrowpoints 

As before stated, the Menomini Indians admit having manufactured 
stone weapons until "several generations ago." But they actually used 
stone arrows within a comparatively recent period, and these, on account 
of their rarity and the superstition connected therewith, have been 
retained to this day and used as amulets by the mitii'wok. 

The discontinuance of the manufacture of stone weapons is attribu- 
table to the introduction of improved firearms, axes, and knives, and to 

1 Smithsonian Keport for 1893, pp. 631-679, plates xsxvi-xciv. 



282 



THE MENOMIM INDIANS 



[ETH.AKN.U 



the procuring, from packing oases, of bands and strips of sheet-iron, 
from which convenient and effective arrowpoints were made for use 
both in limiting and in warfare. Among the tribes of the greal lakes, 
as elsewhere, arrows were sometimes preferred to firearms, Bince tbey 

could !»• tired noiselessly in their hunting as well as in attacks on 
the sentinels or scouts of an enemy. Daring my investigations in 
the southwest in 1871, stone arrowheads were found in use among 
quite a number of small hands of Indians scattered over the iintrav- 

eled portions of southern Nevada, 
southeastern California, and north- 
ern and middle Arizona. Although 
a few old guns were found in posses- 
sion of most of these hands, the bow 
and arrow had preference for the rea- 
sons above stated, and becauseof the 
scarcity or difficulty in procuring 
ammunition and of their familiarity 
with aboriginal weapons. 

Although stone arrowheads and 
knives were found in use — to a \ cry 
limited extent in some instances — 
only a tew tribes still manufactured 
them, while others may have pro- 
cured them by barter with neighbor- 
ing Indians, or utilized such as they 
found abundantly in certain localities, 
such as at old camp sites or on the 
ruins of ancient pueblos. In some 
instances arrowpoints were made of 
bottle-glass, of several varieties of 
silicious mineral, and especially of 
obsidian, large quantities of pebbles, 
bowlders, and finely fractured pieces 
of which occur in various localities 
in northern Nevada and southeast- 
ern California, as well as in other sec- 
tions. The Indians amongst whom 
stone point arrows were observed 
were the Tiva tika Shoshoni, at Bel- 
mont, at Hot Springs canyon, south 

of Mount MacGruder, ami at Green mountain in Nevada; the Palate, 
at Benton, at McBride ranch, at Big Pine, and at Gamp Independ- 
ence in Owen valley; and the I'anainiut Indians, on the eastern 
slope of Inyo mountains, and 10 miles southeast of Owen lake, all in 
southeastern California: the several Paiute bands at the headquarters. 
Armagosa river, in the Armagosa desert, west of Spring mountain; 

at Palate Charlie's camp, 30 miles south of the latter point, on the 




Fia.52— Ute stone knife. 





■s 




I 
i 







MODERN ARROWPOIXTS 



'283 



I 



so-called old Spanish trail; at Cottonwood creek, the headwaters of 
Corn creek, and at Las Vegas — both streams draining into Colorado 
river — in southern Nevada. Also, the Chemehuevi Indians on Cotton- 
wood island, in Colorado river, about 30 miles north of the Mohave, 
and on the north bank of Colorado river near the mouth of Eio Virgen, 
where were also some Paiute from Moapa reservation, in southern 
Nevada. Among both of these tribes knives of stone, with short 
wooden handles, were observed. Similar specimens were collected by 
Major J. W. Powell, at Kaibab, southern Utah, illustrations of which 
are presented in figures 52 and 53, On the great 
plateau in Arizona we noted the same to occur to a 
limited extent among the Shivwits, a Shoshonean 
tribe, and also among the Walapai, of Yuman stock. 
But more abundantly were stone arrows found in 
use among the Apache, at Cam]) Apache on the 
upper waters of Salt river. 

The manufacture of arrowpoints was observed 
only near the mouth of the Rio Virgen, among the 
Chemehuevi, by whom stone knives also were made. 
In the latter implement a triangular piece of stone — 
resembling a large arrowhead without notches — con- 
stituted the blade, being secured to the end of a 
wooden handle by means of a vegetal gum and care- 
ful wrapping with pieces of sinew. 

A large part of southern Nevada is exceedingly 
arid, the flat range deserts being devoid of vegeta- 
tion and literally strewn with a great variety of sili- 
cious minerals fractured in tlakes, couchoidal pieces, 
and splinters of every conceivable form. These 
afford an inexhaustible and convenient supply of 
material for the primitive arrow-maker, requiring 
little labor for final shaping. The shaping of the 
points and the chipping of the cutting edges were 
effected by first taking a piece of buckskin with 
which to grasp the Hake, the latter being securely 
held between the tips of the fingers and the edge or 
base of the thumb, the narrow edge of the flake protruding, then flaking 
by pressure with a piece of bone or a bear's claw mounted on a short 
wooden handle. The flaking instrument, while being held against the 
edge of the flake so as to get a grip and prevent slipping, was steadily, 
but forcibly, directed upward at right angles to the axis of the edge, and 
slightly backward and toward the left^that is, in the direction of the 
base of the arrowhead when working along the one side, and toward 
the intended point when flaking along the other. The triangular pieces 
of chert, chalcedony, and jasper used were somewhat larger than the 
average arrowpoint and were set into a notch cut iu the anterior 



'J, 



Fig. 53— Ute stone knife. 



TH) EUn DON - [rra 

li in diameter and from 5 
inch- _tb. 

- :he stone 
Lditkraal strengthening the adhe- 

power of the gum: but wl- _ - of beaver-tail or decr- 

ee wrapped over the glm - tangs fthe 
I additional streng 
Tin the manufacture - have 

repeatedly referred to and illas - - that fur- 

ther deserip: - >w unnecessary. 

g that from 25 1 t of the arrows found 

g; the A Arizona, were made from - 

lufaetur. _ - ints only was - edbythe 

• :itwriter. [n addition 1 - - . --.chalced- 

. - baidian, - imen made of gold quarts was 

obtained, bat the locality from which the mineral was procured eould 

. rued, the owner of the arrows refus . ados the place. 

All of tbi - were rather small, the ;■ _ -ize eorresponding 

to that given in the accompanying illustration _ 54), thongfa in 



M — Apache iuat point 

- They were long and narrow. Furthermore, the notches 
for the reception of the sinew - - were at each side, a short dis- 

from th sinew, being thus in a de 

1 from injury by violent friction with th- » - f the arrow. Iron 
arrow] ntrary, were I to the shaft by inserting 

the bang into the f<>re end of the shaft, and then tying it with sinew 

leaquita gum or other resinous sub- 
stance was generally used to secure the arrowpoints. Immediately 
behind tl.- along th- ft for a distance of perhaps 

»'■ inel ■ - tried blood mixed with 

clay had The arrow lid to have been poisoned, 

and were carefully handled by their owners. A> some of the Apache 
iws by dipping them into decom p os e d liver, to which 
had been added crushed tarantulas, scorpions, and frequently the venom 
of the rattle-i ... .■ - -'le to suppose that their assertions 

ma;. 

The Meuomini admit that their ancestors poisoned arrows by besmear 

- with rattlesnake venom and it may be asserted that 
many of the tribes whose territory bordered on the Menomini country 



hokfman] POISONED ARROWS 285 

practiced various ceremonies and methods of preparation of supposed 

in actually poisonous compounds, which were believed to aid in the 
destruction of the life of the animal or person struck or wounded by 
an arrow, or toward whom the missile was directed, regardless of the 
distance between the intended victim and the person using the weapon. 
In many instances the venom or decomposed organic matter employed 
no doubt caused septicaemia and finally death; but the motive prompt- 
ing the preparation of such arrows, and the power possessed by them, 
is to be found in their mythologic beliefs. 

According to Mr J. N. B. Hewitt, both the Tuskarora and the Cayuga 
Indians of the Iroquoian stock used poison similar to that above men- 
tioned for anointing their arrows, and the Dakota, Blackfeet, and ol her 
tribes to the westward of the Meuomini practiced a like custom, so that 
it is only reasonable to assume that in former times this tribe was 
acquainted with a method of poisoning arrows, even if the practice 
was not generally followed.' 

An instance in illustration of this was the use by the Ojibwa and 
Dakota — neighboring tribes of the Menomini — of the delicate spines 
of the leaves of the common cactus (Opuntia missouriense), found in 
the valleys of the Mississippi and Missouri. Although exceedingly 
minute, these spines cause much pain if they puncture the skin. 
They were formerly gathered and mixed with grease in the form of an 
ointment, which was applied to arrowshafts, as well as to small depres- 
sions bored in leaden bullets. The extreme pain caused by the pres- 
ence in the flesh of these delicate spines has suggested the belief that 
when a missile so anointed is shot into a human being or a beast, the 
spines travel forward in pursuit of the life, or more literally the shade, 
of the creature and compel its abandonment of the body in which it 
had its abode. The mita", however, if he be very powerful, may suc- 
ceed in calling back the life of such a victim, provided the gifts are 
sufficiently valuable to appease the ma'nidos, whose aid must be 
invoked. 

In the expulsion of demons from a person possessed by them — the 
effects being known by bodily suffering, etc — the shaman may have 
recourse to more than the simple performance of exorcism. Bemedies 
believed to be obnoxious to the life of the demon, or mystery, possess- 

■I have already bad occasion to present iu detail tin' several methods of poisoning arrows, as prac- 
ticed by several well-known bribes of Indians, ami' present herewith the bibliographic references, viz.: 

Poisoned Arrows. Pacific Rural Press, San Francisco, California, vol. xv, 1*78, p. 82. (Head before 
tl.e Philosophical Society of Washington, I list rici of I lolurobia, January 5, 1878.) 

The Use of Poisoned Arrows. Mining an. I Scientific Press, San Francisco, California, vol. xxxvi, 
KsTs p. 163. 

Ueberdie Zubereitung ilea Pfeilgiftes dnrch die Pai-Uta Indianer von Nevada. Verhandl. Berliner 
GesellBohaft fur Anthropologic nnd Orgeschiohte I April 17), 1880, pp. 91, 92. 

Note surles Heches empoisonnees des Indiensde r.Ymorii|ue du Nonl. Bull. Soe. d'Anthropologie 
ile Paris, tome Bixiome, iii' Berie, i' fascicule, 1883, pp. 205 208. 

Has Pfeilvergiften der Indianer ana Pugel Sund. Has Lusland, No. 13 (March 26), 1888, p. 260. 

Poisoned Arrows. The American Anthropologist, vol. iv, No. l. Washington, 1891, pp. 07-71. 

Klallam arrows were tipped with heads of Dative copper ami eauseil to corrode by wetting witli aea- 
water; Li puna em ployed t lie yucca juice, and the Sissetons the spines of a small cactus, O. miMourfonts. 



286 THE MENOMINI INDIANS Ietii.anx.M 

iug the patient arc administered. Such "remedies" may also be forced 
into the victim whom ir is desirable to remove from one's presence, and 
are then erroneously termed poisoned. *>n this theory many decoc- 
tions have been reputed to be poisonous. 

The hair of the tail of the blacktail deer has been used in a maimer 
similar t" thai in which cactus spines are used, for producing abortion. 
The hair is chopped line, then mixed with the fat of a bear's paw, and 
administered. Gastric irritation follows, leading, possibly, to uterine 
contraction, and the ultimate expulsion of the foetus. The Indian's 
explanation is,however, that the fine spicules of hair act like magio 
arrows, dart forward in the body in pursuit of the life of that which it 
is desirable to overcome, with the result indicated. 

It also has been stated that the blow-im was used in former times 
by Indians of North America, but its darts were not poisoned, as by the 

tribes of northern South America. The weapon was evidently of little 

value save for target shooting, on the results of which wagers were 
made. 

FOOD 

FOOD IN GENERAL 

The food of the Menomini Indians consists of such scant supplies of 
vegetables as they may raise, pork obtained from the Government and 
by purchase at the stores, meats and fish obtained by hunting, berries 
and wild fruits in season, and such dishes as the women have bceu 
taught or have learned to make by contact with civilization. At the 
burial feast of L890, 1 was astonished to see served to the attendants, 
and of which I also partook to a limited extent, roast beef, poundcake, 
raspberry pie, aud coffee with cream and sugar, apparently as clean 
and almost as good as that usually served at a second rate hotel. At 
the same time it was also observed that several of the visiting medicine 
men and women came provided with large bagfuls of greeu cucumbers, 
which their favored guests or friends ate raw with keen relish after 
merely paring Off the rind. 

Salt is not used by the Menomini during meals, neither does it 
appear to have a place in the kitchen for cooking or baking. Maple 
sirup is used instead, and it is singular how soon one may acquire the, 
taste for this substitute for salt, even on meats. At the ceremonies of 
1893 lard and soda biscuits alone 'formed the meal of the attending 
medicine men and others aiding in the ceremonies, each half biscuit 
being dipped into the bucket to scoop up a quantity of lard equal in 
size to a small English walnut. One of the mita'wok, a Potawatomi, 
who had eaten nothing during the day until about 2 oclock in the 
afternoon, began to eat this nauseating mess with the lirst set of four 
medicine men, continued with the sec 1 set after the first had fin- 
ished, and leaned back to all appearances gratified only when the third 

set of assi-tunl medicine men had eaten to repletion. Notwithstanding 



hopfmam] GLUTTONY MAPLE SUGAR 287 

this unusual gastronomic feat no evil results were noticeable two days 

later. 

GOEMANDISM 

Tbe quantity and variety of food which some Indians are capable of 
consuming is beyond the comprehension of a white man. This is so well 
known that it is unnecessary to enter into lengthy discussion of the 
subject, but for illustration two instances which came under my obser- 
vation may be alluded to: 

The first occurrence was in 1871, while the author was ascending Col- 
orado river. The expedition of which he was a member had secured the 
services of sixteen Mohave Indians to assist in getting the small boats 
over the numerous rapids and to do possible duty in event of an attack 
from hostile tribes. On the first day out, sixteen rations were issued to 
the chief, to serve his men for one day. A ration, at that time, was suf- 
ficient to serve one man for two days; but when eleven of the Indians 
reached camp that day, they demanded that food be served, being- 
unwilling to wait for the arrival of the other five, who were farther down 
the river and who could not reach camp in time for the regular supper. 
The consequence was that the sixteen rations were eaten at that meal 
by eleven Indians, who even then threatened to desert unless the quan- 
tity of food was increased. 

The second instance is that of an Apache woman at one of the mil- 
itary posts in eastern Arizona, who, on receiving her rations for the 
week, consumed all of the food at a sitting, trusting to her ability to 
find sufficient tunas to sustain her until the next issue day. 

OFFENSIVE FOOD 

The Menomini Indians are not addicted to eating all kinds of reptiles, 
insects, and other loathsome food, as was common to many of the tribes 
of the Great Basin and of California. This form of diet may result from 
having always lived in a country where game, fish, and small fruits 
were found in greater or lesser abundance, and the evident relish with 
which the so called Diggers, the Walapai, and others, devour grass- 
hoppers, dried lizards, beef entrails, and bread made of grass-seed meal 
mixed with crushed larvai of flies, would appear as disgusting to the 
Menomini as to a Caucasian. 

MAPLE SUGAR 

Formerly large quantities of maple sugar were made annually, but 
the ease with which cane sugar came to be obtained by barter from 
traders' stores has gradually caused this industry to become almost 
obsolete. Dr Jedidiah Morse, in speaking of the French settlers at 
Green Bay, Wisconsin, says: 

These people and the Menomiuees, with whom, by the ties of relationship, they 
are connected, make from the maple tree about one hundred thousand pounds of 
sugar annually, and from three to four hundred gallons of molasses. These, with 



288 THE MENOMINI INDIANS [min.U 

their skins, etc., are nearly all sold for whisky, at an immense sacrifice, It i- a 
cntiiiiion practice with these Canadians tosow their garden seeds late in the fall, 
which, from experience, lias Keen lonnd \>r< fi ruble to the osual method elsewhere of 
sowing tin-in in the sprin - 

According to the report of the Commissioner of Indian Affairs for 
L859, there were made in that year over 200,000 pounds of maple 
sugar, and in lso;5 ID tons wcif made by these people. Wildcat Leech 
lake, Minnesota, in July, 1892, I was informed thai the Ojibwa of thai 
locality, who Dumber less than L,500, had during the preceding spring 
made almost !l(t tons of sugar. When it is taken in consideration that 

nearly all of this sugar was consumed by the Indians themselves, it 
shows an almost abnormal fondness for sweets. It virtually forms a 
substitute for salt: much of it is used with coffee and tea, while the 

greater portion is eaten cither iii the granular form, in cakes, or as 
"sugar wax," which is merely a plastic form of sugar, made by throw- 
ing the boiling simp on the snow to cool. Maple sirup also is made to 
some extent, but the Indians prefer to dissolve the sugar in water when 
sirup is desired, instead of retaining it in vessels, which, anion}; them, 
are always scarce, or else perhaps not to be had at all. 

The season for Bugar-makiug came when the tirst crow appeared. 
This happened about the beginning or middle of March, while there 
was yet snow on the ground. This period of the season was looked 
forward to with great interest, and. as among the Minnesota Ojibwa 

today, became a holiday for everybody. Each female head of a house- 
hold had her own sugar hut, built in a locality abounding in maple 
trees — the Acer sarcluiiiiuiiii — which might or might not have been con 
venient to her camp, but which was the place always resorted to by her. 
and claimed byright of descent through her mother's family and totem. 
During the early spring, when the bin-hbark is in prime condition 
for peeling, pieces were cut and folded into sap dishes or pans, each 
measuring from 7 to in inches in width, about 20 inches in length 
and 8 inches in depth. The ends were carefully folded and stitched 
along the edge with thin fibers of basswood bark or spruce root, in order 
that it might retain the shape as represented in figure 65. A woman 
in good circumstances would possess as many as from 1,200 to 1,600 
birchbark vessels, all of which would be in constant use during the 

seas, m of sugar-making. 

The next articles to be made were sap buckets, which also wcic 
fashioned from birchbark. cut and folded at the corners so as to avoid 
breaking and consequent leakage. The folds were also seamed with 
pine resin. The buckets wire of various sizes, though usually they 
held from 1 to 2 gallons. 

The example of sirup bucket represented in plate XXXII, l>. C, measures 
(i inches across the top, which is round, and 7 by 8 inches actios the 
bottom, which is rectangular; the depth is - s inches. 



i Report lo tho SecreUi j •■! War, New Haven, 182! 



MAPLE-SUGAR MAKING 



289 



The folds at the top of the rim are held in place by means of a thin 
strip of wood neatly stitched with strands of basswood bark, and 
an additional cord is made to extend across the top to serve as a 
handle. Two backets are attached to the wooden hooks suspended 
from a shoulder-yoke, an illustration of the latter being presented in 
plate xxxn a. 

The yoke is made of light though durable wood. The specimen ob- 
tained from the Menomiui, and now in the National Museum, measures 
34 inches in length by 6i inches across the indent part, the depth of 
this thick concavity being 1* inches, while the piece itself is but half 
an inch. The cords are apparently of buckskin, while the hooks are 
evidently of oak. The Indians claim to have invented this form of 
yoke, though this is a difficult question to decide, since they have been 
in contact with the whites more than two centuries. 

As maple-sugar making appears to have originated with the Indi- 
ans, it is reasonable to 
presume that their re- 
quirements would in 
time have suggested 
the construction of 
such a contrivance as 
a yoke to facilitate 
the transportation of 
buckets of sap, partic- 
ularly as by this means 
the weight would be 
transferred to the 
shoulders, making the 
burden less fatiguing to the arms. Wooden sap-troughs also were made 
during the summer season, when opportunity or inclination offered. 

The season of sugar-making, as before mentioned, began in March, 
when the crows migrated from the south. At this time everyone was 
on the lookout, and so soon as the necessary camp equipage and sugar- 
making utensils could be brought together each family removed to its 
customary sugar grove. On arriving at the grounds, tents or temporary 
wigwams were erected for sleeping quarters, and a frame structure, 
with a roof of bark or mats, before described, was constructed for 
sheltering the sugar-makers. A sugar-making camp is illustrated in 
plate xxxiii. 

When these preparations had been completed, and the kettles sus- 
pended from the ridgepole, the trees were selected; then, with an ax, a 
transverse cut, anywhere from a foot to 2i feet above the ground, was 
made in the trunk. Into this cut a chip of wood was wedged, to direct 
the flow of sap away from the tree and into the bark vessel placed 
on the ground beneath. All available pans were thus placed at trees 
conveniently situated, and the sap was collected aud brought to the 
14 eth 19 




Fig. 55— Birclibark vessel for maple sap. 



290 THE KEKOMIM1 IM'IANS [etilannh 

boilers, who poured it into the kettles. So soon as one kettleful was 
converted into sugar, a Dew lot of sap was hong over the lire. Care 

was taken by the w en detailed to superintend the boiling to note 

the period at which the sirup began t<> granulate. It was then poured 
into wooden troughs, where it was worked and the granulating process 
completed. 

When maple sirup is thrown on the snow to cool rapidly, it bee 66 

waxy in consistence and is then termed sugar wax, and is highly 

esteemed as confectionery. Small dishes, from - to i inches iii diame- 
ter, also are filled with sump, which is allowed to cool and harden, 
forming Sugar cakes. These are given to friends and visitors, and 
pieces are always put into the grave-boxes of deceased relations, as an 
offering to the shade of the dead. 

As the sugar is cooled and ready to be removed from the trough, it 
is put in makaks, or boxes, for transportation and future use. These 
inakaks, which are made of bircliliark, resemble sap buckets in shape, 
though they are larger at the base than at the rim, and each has a lid 
with a slightly conical center. These boxes vary in capacity from 2 
to 50 pounds, those of average size holding about LT> pounds of sugar. 
The cover projects slightly oxer the rim of the bottom vessel, and is 
finally fastened by stitching witli strands of basswood bark. 

Another, though more modern, form of sugar receptacle is made of 
saplings arranged on the same principle as the timber of a log house, 
but inclosing a space of only about 10 by 15 feet. The front and back 
poles are erected to The height of 6 or 7 feet, then turned oil' toward the 
central ridgepole, as in a modern roof. The vertical poles are from 2A 
to 'A inches thick, and are placed about 2 feet apart. The horizontal 
saplings also are about 1' feet apart, and are secured to the former by 
lushing with basswood bark. The roofs are afterward further strength- 
ened by fastening with withes and brush, over which are placed the 
long, crude rush mats made solely for this purpose. Sometimes the 
bark or rush mats are fastened to the roof without the underlying 
rushes. 

WILD RICE 

Apart from the vegetables which the Menomini now cultivate, wild 
rice is still gathered in large quanti ties for use as t'ood. As before stated 
with reference to the tribal designation, the term Menomini is derived 
from two words signifying '-rice men." or "rice people," the French, at 
the time of first meeting them, having designated them Folles avoiues 
or False Oats, as wild rice was called by them. 

Dr Morse,' who visited this tribe at Green Bay, in L820, says of their 
food : 

Iu the spring they subsist on sugar and fish; in the summer, on tisli and game; in 

the fall, on wild i-ic-i- and corn, and in tin- wiuti-r on li.sh and game. Those who are 



1 Report i" iii,- s.i r. tiny ol War, bTew Karen, is.'J. [». 4ts. 



boffman] WILD-RICE GATHERING 291 

provident have some rice during the winter. The fish, consisting principally of 
sturgeon and salmon-trout, are in the greatest abundance in the hay. 

The Menomiui method of gathering and cleaning wild rice is as fol- 
lows: At the proper season the women, and frequently the men as 
well, paddle through the dense growth of wild rice along the shores 
of the lakes and rivers, and while one attends to the canoe, the others 
grasp with one hand a bunch of rice stalks, bend it over the gunwale 
into the boat, and there beat out the ears of rice. After collecting a 
load in this manner, the next process is to dig a hole about 6 inches 
deep and 2 feet across; this hole is then lined with a dressed buck- 
skin and rilled with the rice, which is beaten with a stick, heavier and 
somewhat curved at one end. In this manner the husk is separated 
from the grain, and by winnowing on a windy day by means of a birch- 
bark tray, the rice is cleaned. Sometimes the rice and hulls are sep- 
arated by spreading on a mat and fanning with a bark tray. It is then 
ready to dry in a metallic vessel, after which it is stored for use when 
required. 

Some of the Menomiui women make a special form of bag in which 
to beat out the rice. This bag is 2 feet wide by from 18 to 20 inches 
deep, and is woven of bark strands. It resembles very much an old- 
fashioned carpet-bag. After the rice is put into this, the bag is laid 
into a depression in the ground and beaten to separate the hulls. 

Sometimes a hole is dug in the ground, a large mat placed into it, 
and the rice laid on the mat. To prevent the scattering of the seed 
while beating it, other mats are suspended from racks on three sides of 
the depression, so as to keep the rice from flying out too far. The 
fourth side is left open for the thresher. 

The rice is subsequently kept in bags. To prepare it for use, it is 
boiled and eaten plain with maple sugar; or it may be boiled with meat 
or vegetables, or with both, and served as soup. 1 

BERRIES AND SNAKEROOT 

During springtime it was customary among the more northern bands 
of the Menomini to gather large quantities of raspberries, some of 
which were eaten fresh, but the larger portion was dried and used dur- 
ing autumn and winter, when other food became somewhat scarce. In 
summer, when blueberries ripened, many of the Indians encamped in 
localities which afforded abundant quantities. These also were dried 
though their freshness could be preserved by putting them into barrels 
of water, which was changed every day or two. By this means the 
Indians were enabled to carry the berries from time to time to sell. 
During the berry season the woods frequently reechoed with shouts ot 
hilarity and merry-making of the younger folk, after the completion of 
the day's labor. Plate xxxiv illustrates a camp of berry hunters in 

'See Indian Us.- of Wild Rice, by G. V. Stickney ; Am. Anthropologist. Washington, April, 1896. 



292 THE MENOMINI INDIANS [eth.ann.U 

middle Wisconsin. Formerly, temporary Bhelter-tents of hark were 
erected, but now the simpler and less troublesome canvas tent is used. 
Large quantities of snakerool [Senega polygdla) also were collected 
ami afterward pressed, for transportation to the larger towns. Now, 
however, this plant has become rather scarce, and search therefor has 

been practically abandoned. .Most ol the snakerool now conies from 

northern Wisconsin and Minnesota, both localities being within the 
tenitoi \ ot' the Ojibwa. 

CANOES 

The Bienomini have almost entirely discontinued the making of both 
the simple dugOUl and the birchbark canoe, and even among the old 
men but few are mow recognized as having, in their day, been experts 
in this industrial art. 

The simpler form of boat was the dugout, made of the single trunk — 
preferably that of a butternut tree. This wood is much heavier than 
most others available, but the Indians believe it to resist better than 
any other variety the effects of long contact with water, as well as the 
erosion to which the bottom is subjected by frequent rowing in shallow 
Streams with beds of gravel or bowlders. 

The specimen represented in plate xxxv isof pine. It was made by 
M;i tshi-kine'u'' — Bad-eagle — shortly alter the removal of the Menomini 
to their present reservation. The canoe is therefore about fifty years old, 
but it is a typical example, The total length is 20 feet, the diameter 
across the gunwale at the point of the fust inside rib is 21^ inches, and 
at the second rib 20J inches. The total height is 11 inches. It will be 
observed that oil the inside of the bottom of the canoe, near each end, 
stands a ridge of wood resembling a rude rib — for which it is really 
intended to serve — to give strength to the sides and to preserve the 
form of the vessel. 

As the dugout is only from an inch to an inch and a half in thickness, 
it becomes apparent that such a permanent support is necessan CO 
prevent the breaking of the bottom, such damage easily resulting from 
exposure to the air after having been in the water for a long time. In 
the example above illustrated, a longitudinal crack, at some points over 
half an inch wide and extending Dearly tin- entire length of the boat, 
resulted from drying. 

The paddles employed arc the same as for the birchbark canoe, the 
blade ami handle each being about L! feet in length. 

When a single oarsman uses a canoe, he always kneels at the stern 
or narrower end of the canoe, the difference in the width of this part 
corresponding to the smallest diameter of the trunk from which it was 
made. When the tree does not have any perceptible variation in diam- 
eter, the outside is chipped down with an ax and a draw-knife, in order 
to make the stern narrower, and thus to give the canoe almost the shape 
of a cigar. The oarsman places a small bunch of mass in the bottom. 
On this he kneels and paddles only at one side readily keeping the canoe 




ii- 



L 






«... .« ; '||| 

.1; ?; %* 



»• '* 





A ■■■WH 



*&>' 



Ki v r>'%T^w < 



2^i 



Yjf 




HOFFMAN 



CANOE MAKING 293 



in a straight course by following each stroke with a slight outward turn, 
thus compensating for the divergence of the bow from a true course. 

When a second oarsman is present, he occupies the bow and uses his 
paddle at the opposite side to that of the oarsman at the stern. Fre- 
quently these canoes are laden with people from stern to bow until the 
gunwale touches the water's edge; yet the occupants appear entirely 
unconscious of any danger, on account of the skill with which the oars- 
men manipulate their paddles and control every movement of the canoe. 

The birchbark canoe is by far the most graceful piece of mechanism 
produced by the Menomini. But few are now either made or owned by 
these people, since their more advanced mode of life does not demand 
extensive travel by such means. 

It is believed that the birchbark canoe is the invention of the Indian. 
The earliest reports concerning the discoveries of the French mention 
this vessel, and Indians arrived by canoe at French settlements from 
parts which no explorers had then penetrated. 

The general form of the canoe differs to some extent among the 
various northern tribes. The type of canoe made by the Menomini 
resembles that of the Ojibwa of Wisconsin, who are their nearest 
northern neighbors, and with whom they have for many years main- 
tained friendly relations, and to some extent intermarried. For their 
manufacture large birch trees that appear to furnish the best bark are 
selected, and the pieces are cut as large as possible. These sections 
are sewed together with threads made of the long, thin roots of a 
species of spruce, a material both durable and well adapted, notwith- 
standing constant wetting. 

The framework of the bark cauoe is made of white cedar, which is 
durable, light, and elastic. The ribs are thinned with a drawing knife 
(plate xxxvi), and when the required number have been made, they are 
curved according to the part of the canoe which they are intended to 
brace — the middle, of course, being much more distended laterally, 
while the ends gradually narrow to a point. 

The tops of the ribs are held in place by being tied to a crosspiece, 
the rib and crosspiece thus resembling a bow and its string. Then 
the entire series of ribs is fastened by tying to the longitudinal strips 
corresponding to the gunwale, thus setting up the skeleton, as it were. 
These strips also are cut to the required thickness by means of a 
draw-knife. 

When the framework has reached this stage, the bark, which in the 
meantime has been stitched together, is laid on the ground, the frame- 
work placed upon it, and then the bark is turned up over the sides, 
when short posts are driven into the ground, all around the canoe, to 
hold the outside strips, to reinforce the edge or gunwale, and to prevent 
the breaking oi the bark at that edge. The appearance of the work at 
this stage is presented in plate xxxvu. All the necessary stitching is 
then done to hold in place the tightly secured bark. The bow and the 



2 ( J4 mi: MENOMIOT INDIANS ..hi.ann.h 

stem, though apparently Bimilar, are still sufficiently unlike for the 
Iii<li;m to note whicb is the bow, for that end of the canoe, as in the dug- 
out, is usually a tittle broader across the shoulders. The bottom of 

the canoe is lined with thin shits or Bhinglea t < > protect the delicate 
bark from being broken. The seams, small punctures, and knot holes 
are then sealed with pine resin. 

Although the women have many duties to perform in connection 
with the building of a canoe — such as cord-spinning, the stitching 
together of the pieces of bark, and the final lashing of the long pieces 
forming the gun wait — the men are generally the ones to use the paddle 
when traveling. 

The paddle is made of cedar or some other light wood. It measures 
about 4 feet in length, of which nearly one-half is devoted to the blade, 
which varies from 4 to (> inches in width. Generally the top of the 
handle has two projecting pieces resembling the letter T. giving the 
oarsman an easy and effective means of holding and using the paddle. 

When not in use the canoe is always pulled ashore and turned over 
iu order to allow the bottom to dry. 

VOCABULARY 
INTRODUCTORY 

In reviewing the subject of Menoinini linguistics, it may be stated 
that two printed works, a vocabulary of about four hundred words 
(which has supplied the material for nearly all comparative purposes to 
which reference is made in bibliographies > and the Lord's prayer which 
has been reprinted in a number of works i. comprise all the published 
material in the Menoinini language. 

The two works mentioned are a < atholic prayer-book and a catechism, 
both by Father Zephyrin, <>. S. P., formerly missionary at Kesliena, 
Wisconsin, the editions of which are exhausted. A few hymns also 
were printed by Father Zephyrin, on a small hand press, the entire num- 
ber covering only twelve unpaged, unstitched leaves, some of them 
being printed on the backs of picture cards. 

l'ere Flavien .1. Bonduel 1 published the Lord's prayer in Menoinini, 
which has been reprinted by Bergholts, Shea, Trumbull, and other 
students of Indian linguistics. 

The Menoinini vocabulary referred to is that compiled by W. II. Bruce 
and published by Henry K. Schoolcraft. 2 The copy in the library of 
i he Bureau of Ethnology bears many corrections by some unknown 
person, indicating, apparently, that numerous errors in phonetics 
existed. This vocabulary has been used by many writers from which 
to select numerals and other words for comparison with various Indian 
languages. 

1 Souvenir religtonx d'nne mieeton [ndtame, Tenrnai, imprimarie de Malo et Levaaaeur, •• 
•Indian tribee, vol. U, Philadelphia, 1868, pp. 4Tu_iti. 



LINGUISTICS 



295 



Fathers Blase and Oderic, of the order of Saint Francis, at Keshena, 
Wisconsin, have prepared jointly a manuscript grammar and dictionary 
of the Menomini language for their own use, the arrangement of Bara- 
ga's Ojibwa Grammar— one of the most complete and satisfactory at 
hand — being followed. This manuscript was kindly given to the 
present writer, who is now editing the work for publication. In its 
preparation the German alphabet was employed, but the entire work 
is being rewritten so as to accord with the phonetic system now almost 
universally adopted. 

In the accompanying Menomini vocabulary, which includes also a 
number of geographic terms and comparisons with Ottawa and Ojibwa 
synonyms, I have endeavored to avoid unnecessary diacritical marks 
and letters having sounds not their own, so as to aid in the ready com- 
prehension by the general reader of the phonetics used. On the whole, 
the alphabet of the Bureau of Ethnology has been employed, the vowels 
having the so-called continental sounds; but instead of using the letters 
tc for tsh, I have adopted the latter to represent the sound of ch, as in 
chat. The following list of phonetics will serve to elucidate the system 
employed : 





Phon 


eticH 




a, 


as i u far 


q. 


as the ch (German) in nichi 


a, 


as in hat 


r 


as in rod 


a, 


as in lair 


s, 


as in saic 


t>, 


as in bed ; interchangeable with p 


ss, 


as the Shoshoni sso'ssoni, the hissing 


d, 


as in date; interchangeable with t 




sound of s merging into that of sh 


6, 


as e in bet 


t, 


as in lap ; also interchangeable with d 


e, 


as a in late 


tsh, 


as ch in chat 


g. 


as in gimlet; interchangeable with k 


u, 


as in pull 


h, 


as in hot 


". 


as in rule 


I, 


as in it 


; 


is found at the end of many words as 


>, 


as e in eat 




a faintly sounded letter, and occurs 


k, 


as in kin : generally used instead of g 




in words in which the plural becomes 


1, 


as in lip 




wok, partaking apparently of the 


m, 


as in met 




sound of w 


n, 


as in not 


n 


nasalizes the preceding vowel 


«, 


as u in but 


*, 


as in cone 


o, 


as o in boat 


ai 


as in aisle 


P, 


as in pin 


ai, 


as oy in boy 



MENOMINI-ENGLISH 



a"aseu, stone. 
abaci 'so, deer, 
a b ii q ' s o so'kum, aba 'shush sho'- 

kuin, buckskin; from abaq'so, 

deer, and so'kum, skin, 
abii'shush, the deer; a gens of 

the Menomini. 



abii'shush sho'kum, abiig'so 
so'kum, deerskin, buckskin (sho'- 
kum, so'kum, —skin ). 

abi'slk, black; the general term, 
however, is ape's&n. 

a ia'ni, to laugh. 

aia'nin, laugh. 



296 



THE MKNoMINI INDIANS 



[ETH. ANN. 14 



aiii'niwOk, they are laughing. 
aia'nu T , the opossum,'' laugher." 

So called because when one is 

touched or teased, he grins as it' 

laughing. 
ai a wis. ai a w ish, first. 
A ion&sh i. "good-looking spotted 

animal;" personal name of a 

woman, 
aka'mia, across, or on the other 

side of, the river, 
akaq'siwok, a game played with 

a wooden howl and eight pieces 

of deer horn, resembling the Ojib- 

\va gal f plum stones. 

iikiis sianok, pieces of deer horn 

some of which are colored), ased 

in a game similar to the Ojibwa 

plain stone game. The pieces 

are ]>nl into a wooden howl and 

violently shaken; after settling, 
the counting depends on how the 
pieces lie, the red and white sides 
uppermost. Used in the game of 
akaq'siwok. 
a'kemaq'tik. hlaek elm; from 
a'kamok, snowshoe, and aq'tik, 

tree or wood, i. e.. the wood used 

for making showBhoes. The wood 
splints are used also in basket 
making. 

aki'ko, those. 

akiin'. them: they. 

akui'kika v , "he who draws out 
arrows;"' a shaman who professes 
ability to withdraw arrows shot 
into people by other bad slia 
mans. 

akum', these (animate pronoun). 

a in a k ', a bee; /'/.. amo ak. 

a mo'pSme, wax. 

a'moso' poma . hoiie\ . 

a n a , some. 

a'na'maqk i ha wai I okdh . on 
derground beings or gods, of 

whom the silvery white hear was 

chief. 

ana'maqki'oq, beneath tin' 
earth. 

A aa'maqki' sa . "little-thun- 
der," a personal name. 

an ainaqkiir , cellar; anything 
under ground. 

an.i'maqki u, underground. 
Also denotes the evil beings who 
dwell in the earth, and who con- 



stantly antagonize the inaVmSq- 

ki'wok — thunderers — and the hu- 
man race. These beingB de- 
stroyed Na'qpote, the brother of 
Ma'nabnsh; and they also gave 

the latter much annoyance at 
the time of his growing to man 
hood, and at tin' establishment 
of the Mita'wit, or Grand Medi- 
cine society. 
ana'maqkiu v , ina'maqkl'u, 1. 
the thunder; the thunderhird ; 
deities of the air. who cause the 

spring rains to come to produce 

vegetation. -. < >ne of the phra 
tries of the Menomiiii Indians, 
embracing the kine'ir, shawa'- 
nani'. pina'shiu, opash'koshi, pa 
kiish'tsheke'u', pekike kune. ke'- 
shewa'toshe, mai| kwoka ni, ka- 
ka'ke, inaq'tek, piwat'inot', 
omas'kos, and una wan ink'. 

anaq , star: /</.. anaq'kdk. 

a nai| fa ian. anaq'kion, mat. 

a ' n a q k w 6 1 , cloud : />/.. a naqkw6 
tan. 

Ane'mau. a German; />/.. Ane- 
mauwok'. 

a nemaii paqki sikan, rye: i.e., 
German bread, from Ane man. 
German, and paqki'sikan, bread. 
flour. 

ane pakaku aqtik, black oak; 
the bark is crushed and boiled. 
and the decoction employed for 
sore eyes. 

ani'no, those. 

anipi oqkan, leaf: pU, anipi'oq- 
kanan. 

anS'peqkan, notch in the end 
of an arrow for the bowstring. 

a'piitn. half. 

a patake /.ink. "half-the-sky," 
a personal name; from a'pata, 
half, and ke'zhik or ke'sTk, sky. 

ape' sen, black. Also api'slk. 

Ape sen wii iniiqtiko sifr. negro; 
i.e.. black Frenchman, from 
iipe'seu, black, and W'a'miiqti- 

ko si ii . Frenchman. 

aq 'gots', third. 

aqk :i . kettle. 

Aq k i' ii a k os he ■'. '• terrible-look 
ing." a personal name. 

aq fa U ' a p a q I ;i in ii . the hori- 
zon. 



MENOMINI-ENGLISH VOCABULARY 



297 



aqpu'akaii, a pipe, howl made of 

stone. 
aq pu ' akan naq'tik, wooden pipe- 
stem; from aqpu'akaii, stone 
pipe bowl, and naq'tik stem, i. e., 
wood. 

iiq'tik, stick; piece of wood. 

a s , placed before the cardinal num- 
bers it forms ordinals, as as nish', 
the second ; as mita'ta, the tenth. 

a'sabema'ti situ'a, to live. 

ii siini'u, angel. 

a'sawiq'kana, on the other side 
of the road. 

a'seata'a, to do a thing; to act; 
to work. 

a ' s ep an , raccoon . 

ase'piiq, rock, stone. 

ases'ki, mud. 

asha'kan, mortar for crushing 
herbs and nuts. 

iisha'kanaq'tik, pestle; lit., a 
mortar stick, from asha'kan, a 
mortar, and iiq'tik, a stick or 
piece of wood. 

asha'wik, there; at that place. 

ashke'paki T ', green. 

iiskii', pine. 

a'skaa'qpilku, an aquatic plant, 
growing to the height of 4 feet; 
roots used for medicine. 

a'skikeshkipoto', to saw. 

a'skikesh'kisama', to cut. 

aski'paqti', to strike. 

asm u q 'k a h a , east. 

as'nik, west. 

Ass'kass, the Menomini word for 
Oshkosh, a city in eastern Wis- 
consin. The word signifies bear's 
claw. See Oshkosh. 

a'tano'qSn, a story; a narra- 
tive. 

a t shi'ke'siii\ north. 

atshi'ke'siwii'enan, the north 

wind. 

Awai'et6kwa'beno',"big-sha<le- 

coming-day;" a name applied to 
one of the mystic personages. 

awai'tok, little. 

awai'tok pa'niq, dwarf; from 
awai'tok, little, and pa'niq, boy. 

Awa'noqnio v , "the- air- we- 
breathe;" personal name of a 
woman. 

a\va'iiuqni u 'a, fog; also a per- 
sonal name. 



awisi'an, when are you going? 

Baboq'keweii, woodcock; the 
old man who carved an old 
woman out of a poplar tree ; 
uivthologic. 

B a i a ' w e q s h I ' , " that- which-rat- 
tles;" a personal name. 

baku'oqtii', belt of skin. 

bakwa'tene'kaii, cake sugar; 
maple sugar made in the form of 
small cakes, which is served to 
visitors and children, and placed 
before the grave-boxes of the 
dead as an offering of "first 
fruits." 

bama'desitii'a, life; living peo- 
ple; bama'desitua pasa' noqki- 
wok, living people must work. 

b a m a ' t e s h i t u 6 g , the people ; all 
people. 

biiqki', ashes. 

bcbo'na, a year; />/., bSbo'nan. 

e", yes. 

ehaiyom', this, referring to ani- 
mate things. 

ena'baqtam, his dream. 

ena'baqtan, a dream. 

ene'qpe, then. 

ene'. enoq, that. 

eno',thissuffix to the cardinal num- 
bers forms the multiplying num- 
bers, as, su'asik, eight; suasik'- 
eno', eight times. 

es, shell; e'sak', shells. 

e'shika'nashi'kan, one side of 
his or her hips. 

esh'ko'da, fire; pi, esh'koden'. 

e'sikan'ikiti 1 , half moon. 

esko'tii, fire; also esh'kotii', the 
same as the Ojibwa form. 

e "' t o s h e a w o k , to create ; to cause 

to be born, 
ganik'ni'pe'se, long lake, along 

narrow body of water. 

geo"netshi v , to be surprised. 

ge'sO, sun; usually pronounced 
ke'so. 

hai;i'paqtau tipaq'ka, mid- 
night. 

hanaq'kin, a mat, made of rushes 
or bark; general term for mats 
of any description. 

hanaq'pnpeq tsi. meteor, lit, 
falling star. 

lia'ne, some. 

ha"ni', a ball for playing games; 



298 



THE MKNOMINI INHIANS 



[ETll. ANN. U 



usually made of buckskin stuffed 
with hair; also, ballet. 

h mil i t iyun. lish spears. 

fa a ii" ke'sia d, where a re yon 
going .' 

hauu n '8, rattlesnake; larger and 
longer than the common Crotahu 
Imrriiius. possibly tlic prairie rat- 
tlesnake of the prairie-dog towns 
iif North Dakota. 

ha "ij ', star; /</.. hanaq' kok. 

ban' k a, affirmation; yes; that is 
right; it is well. The word is 
employed in the Medicine societj 
by members when one salutes 
another by his proper title of re- 
lationship or as a friend; then 
the one so addressed responds by 
the alio\ e term. 

hawa n. . who .' 

II a wa" t ok , Qod. 

haw e v . it is; that is. 

he 1 ", ye-. 

hlnl', and. 

hiqka'te. low. as low water. 

hishe'eke'fr . like; similar. 

Hoho'peshe' . '-little wlioops," 
a personal name, from hoho . a 
call or whoop (onomatopoetic), 
and peshc', little. 

Hoqpan'inq'ki, "long-woman ;" 

a mythical female. 

hos'kie\ to do; to be able to per- 
form an act. 

ik, signifies color, and forms an in- 
separable sntlix in all words per- 
taining to color. 

in ii in ii 1 1 k in r . ana uiaqki'u, thun- 
der; also refers to the thunder 

god; />/., ina'maqki'wdk. 

in a II ', natural. 

inanii 'bfi , an ax. 

inii 'net shi pa i, '-dressing tin- 
dead ;'' mit;i' v ceremony for the 
dead when a new candidate is 
brought forward to till vacancy. 

ina'ni, inii'niiV. man — specific 
and generic designation; miq' 
kinii'ni. medicine man: shaman. 

inii n'o(| pa n . plant growing wild, 
having a tuberous root resem- 
bling potato, and boiled and eat en 
as such; the word signifies "nal 

oral potato." from iniin'. natural, 
and oqpan', potato. 



iniin Bho poma. maple sugar; 
from iniin', natural, and sho'- 

poma. sugar, 
inaq'tek, raven; also a gens of 
the Big Thunder phratry. 

ina' wet o', rattlesnake skin, for 
medicine bag. 

i in- '. in, at. then. 

i no ot i u. it is his .' — used as an af- 
firmation, and not a> an answer 
to a question. 

loin. this. 

io's, here; at this place. 

ish pe ka n. it is high. 

Ka dabaqshlU", "one-who- 
broils:"' a personal name. 

kaia'iiomek ko'sa, "fishes," in 
general; proper names. 

kaie'sani ne ' a wii (j k I U, after- 
noon; from kaiesani. alter, later, 
and ne'awiiq'kik. noon. 

kaiis'nebitk, corpse — of man. 

kaiyes', as soon; or. as soon 
as. 

kaka'ke, crow; also a gens of the 
Big Thunder phratry. 

K a k i kii t shi wan. •• everlasting 
falls;" a personal name. 

kaku'ene, grasshopper; literally 
the jumper, the one who first 

possessed tobacco. 

kaku'en e u r , kaku'ene, the grass- 
hopper, lit., the "juniper." the one 
whom Ma'nabnsh commanded to 
always remain a jumper, and an 
annoyance to tobacco growers. 

kan, no. 

ka u . See kon. 

kii n a ' ma q tsiu sua waq klk, 
mid forenoon. 

ka na u mei| tshiu . before, as. 
before some other event occurs; 
previous to. 

kana welie a. take care of US; 
protect us. 

k a n 'ui wlq ' t iq to na n , I can 
not. 

kaq kop. string. 

kaq pa pe shi. thread : made of 
the nettle ina>liaii . or shii nap, 

wild hemp. Also applied to com- 
mon thread of foreign manufac- 
ture. 

kaq tse'idan. run, rapid move- 
ment. 



HOFFMAN] 



MENOMINI-ENGLISH VOCABULARY 



2H9 



Ka' shekoqkati, "one- who -car- 
ries-light"; also applied to the 
moon. A personal name. 
Kashklq'kapan/'thedarkhazc 
at the horizon." The name of a 
mythic female who dwells in the 
north, and who was visited by 
Mii'niibush while the latter was 
still among the Indians. 
K a'tsh e miqt a ' ft , "one - who - 

dances;" a personal name, 
kawii'tokan, shades; mysteries. 

(See footnote, p. 39.) 
Ka'wi' kit, "rough-face;" a per- 
sonal name, 
ke'au, thy body, 
ke'bama'tisim, you live, or are 

alive, 
kebit, your tooth, 
k e k , thy house, 
ke'nach, thine; yours. 
kene'puwe'mu v , you are stand- 
ing [pi). 
Kene'sha, "eaglet;" a personal 

name. 
Ke'niaqki'san, "little-eagle;" 
a personal name; from kine'iY, 
eagle, and ki'sa, little, 
keno'kan, your hip. 
k e ' n u n a ' h a , to ascend ; to go up- 
stream. 
keiiu' shi shtke'pu'i, dwarf wil- 
lows. 
keo"netshi T , to be surprised, 
keqpa'kan, it is thick. 
kes, after, employed to indicate 
something that has occurred; 
forms a past tense prefixed to a 
verbal phrase; thy head, 
ke'sekoq, heaven, 
kesh, past; after; keshni'po, he is 
dead ; keshina'tshP, "he is gone;" 
kesh ma'tshiwok, they havegone. 
ke'shawa'toshe, k'eshewa'tshe, 
sparrow-hawk. Falco vparveriw; 
also a gens of the Big Thunder 
phratry. 
ke'shlk, blue. 

k6slii"n6, swift flying, asbirdsof 
the genus Falcon idee dart 
through the air. Meuomini form 
of Keshena, a village in Wiscon- 
sin. See Keshena. 
Ke'shTuqkau, " moon-woman ; " 
a personal name. 



keshma'tshi w o k , they are gone, 
keshni'po, he is dead. 
Kesi"ene, Keshena, "swift-fly- 
ing ; " the name of a former chief 
of the tribe, and also the name 
of the village on the reservation. 
See keshi"ne. 
ke'sik, the sky. 

ke'sik hasi'nakfto, "blue col- 
or," from ke'sik, sky, and hasi'- 
nakuo, color, 
ke'sikinamin, I see the blue sky. 
ke'sikot, day; ke'sikotftn,days; 
nis ke'sikot, two days, from nis 
two, and ke'sikot. 
ke'skanan, cut with an ax. 
kesma'tshiado', after they have 

gone, 
ke'so, ke"so, the sun. 
ke'spapa'kaman', clubbed — 
with a stick, or pommeled with 
the fist. 
kespi'ato, after they have come, 
ke'sposhi'pahau, he, or she, 

was stabbed, 
kes we'qtamowau, he has told. 
Keta'kibihot, the striped one; 
the sunfish ; also a mythic per- 
sonage who participated in the 
game of ball between the peo- 
ple of Ma'nabttsh and the ana'- 
maqki'u. The modern name is 
nak'uti. 
k6"tshinii'niu v , old man, from 
k6"tsLi or kgtshi, old, aged ; 
ina/nhY' man. 
keu', thy wife. 
Ke'waiatshi'wan, "the-eddy;" 

a personal name. 
Kewash'kum, " to -cause -some- 
thing- to-turn ;" a personal name, 
kewe'nimon, thy heads. 
k i , it, he. 

kikase'nan, veins. 
kikis', thy sun. 
k i k i s o ' w a w o k ' , your sons, 
ki'kituan', council of Indians, 
ki'kitu'wiko'mik.councilhome; 
from ki'kituan', council, gather- 
ing of braves and chiefs; and 
wiko'mlk, a habitation. The lat- 
ter word is a variant of wig'iwam, 
and is rarely heard; also, as 
wi'kiop. 
ki'kitwon, to talk. t<> speak. 



3i«i 



THE MENOMINI INDIANS 



RTII. ANN. H 



kime'wan, kime'an, rain; also 
;i personal name. 

kina', you; omitted from verbal 
forms. 

ki'naq, yours. 

kina "t sh ishiu. tickle liim or 
bei ; imper. 

kina "tshiso', ho or she is tick- 
lish. 

kina"iu<| kat ayom', "that you 
may feel good." 

k i hi-' you. 

ki ' in-, giant. 

kine'kitin, it is yours. 

klng'puam, tli<m art standing. 

Eine'she, " young-eagle;" per- 
sonal name. 

king' u T , golden eagle ; a gens of the 
Big Thunder or Eagle phratry. 

kine 'u wa i' den at, "coming-to- 
the-eagle;" the Menomini name 
applied to the beaver when he 
came to the Eagle phratry as the 
head of a gens. He is now sec- 
ond chief of the phratry. He 
came with an Ojibwa name, which 
meant "white hands,"' Wa pinii'- 
kat, "ii account of the lighter 
color of the soles of his paws. 

K i ' n i a q k i ' s a, " little-she-eagle;" 
a personal name. 

K i iiiac|ki'u, "eagle- woman;" a 
personal name. 

kin is', a long while. 

kin i 'shipi'minaq k LyS . we 
two twist. 

kin ok', skin. 

kino'ka, "the-long-one;" a per- 
sonal name. 

k ino'pi k, snake. 

ki 'una, you; we. 

kinu "ii , ye. yourselves. 

k i ii u 'ii kit i' nu a . it is yours. 

ki'o T , mother; ni'kio v , my 
mother: o'kiiin, his mother. 

kipi'minaq'ki. we twist. 

kiq k a < | k w u n, shin. 

k i i|s !•' Be, girl. 

kis. son. 

kisetci| se. little toe; ///'.. kisc 

teq'san. 
kise'wato ssC, sharp-shin hawk. 
kisha . good, greal ; all powerful; 

Ki-.h.'i Ma imlo. -real mystery, 
the chief ma iiiilo of the many 
recognized by the Menomini. 



Ki shano win. "oiie-who-sheds- 
tear>:'" a persona] name. 

K i she wado shii , "swift -little- 
hawk ;" a personal name. 

Ki shiw&'tshiwan, "roaring- 
rapids;" a personal name. 

K i skajia m i<| k i Ii, "early-dawn;" 

the name of a mythic female who 
dwelt in the north. She was 
visited by Ma/nabush, while the 

latter was still among the In- 

dians. 

kis' kash, toenail. 

kis' pin. if. 

kita'ha k us, lynx. (A. canaden- 
sis L.) 

kita'mijkita'm a, the porcupine; 
also a k«' 1|S of the Bear phratry. 

kit it an. your sinews. 

k'itosha sh i sh i nc , we slipped. 

kitshki 'iv, old. 

ki'u . i bej . 

Ki wiii|k wo "amuqk', " flying- 
clouds;" a personal name. 

kiyu', that place; that spot. 

ko'atan. afraid. 

koke'an, to dive. 

kokosh', hog; pork. 

kon, snow 

kona'pamik, "sacred thiii£r,''the 
shell, Cyprcea moneta, employed 
by the medicine men in their 
ceremonies of initiation. The 
shell is apparently swallowed, 
the breath blown on the medi- 
cine bag, and then the bag thrust 
toward the candidate, by which 
action the shell is supposed lobe 
shot intothelattei'sliieast. The 
Ojibwa and < Ottawa term for this 

shell is mi'gis; Potawatomi, 

wap iniknok. 
konwoiak. nobody; lit., not 

somebody, 
koqkc w aba . koq ke'waboq', 

day alter tomorrow. 

koqke'wana'ko' . day before yes- 
terday, 
koq'kipikuq'ki, the mouse; a 

mythic animal that cut thesinew 
conl with which the sun had been 
tied. 
koqna'sOk, thy fathers. 

koq'ne, thy father, 
k ii k u k ii ii , owl; the horned owl. 
Bubo virginianus. 



MENOMINI-ENGLISH VOCABULARY 



301 



kuniq'katan', trust. 
Kushe'aqkl'ii, "French- woman;" 

;i personal name. 

kwapu'owe, o ' k a p u'owe, the 
hazel. 

kwi' t shi «' n o, " current- from- 
above;" a personal name. 

k w op o', juice; sap, as of a tree. 

ma"as8, mauy. 

ma'atlk, stick counters, used in 
gaming. 

ma'atlkonagan, wooden bowl; 
employed usually in playing the 
game of aka'qsiwok. 

ma 'atik w op , bow, made of wood. 

maatsk'awai'edok, great mys- 
tery; from miiatsh' — great, and 
wai'edok, unknown being. The 
latter word is seldom employed 
except to indicate the God of 
civilized peoples, the ordinary 
designation of a mystery or shade 
being ma'nido. 

maioq'kaqa, sunrise. 

rna'kese'sapakwa'ta, bead 
belt, used by shamans during 
ceremonials of the cult societies. 

m a m A ' k a v , slave. 

mania 'tsrita', Indian; some- 
times abbreviated in conversa- 
tion to mama'tshim. 

mama'tshe'tau, Indian; liter- 
ally, " moving he is." 

ma'matshe"tawok, the Indi- 
ans. 

mamii'tshoqki, to gag, as when 
nauseated. 

ma'ntibai, giant; ma'nabaiwok, 
giants. 

M ii ' n ab a i w 6 k , giant people who 
dwell in the extreme pole, who 
fish by the light of torches ; the 
light is seen against the sky as 
the aurora. 

M a ' n abash, the Menomini hero- 
god; the grandson of ISToko'mis, 
and intermediary in the found- 
ing of the Mitii'wit or Medicine 
society, between the Great Un- 
known and the Indians; from 
miishii', great, and wabus', rab- 
bit ; great rabbit, because of his 
ability to perform great deeds. 

ma "n akua, badger. In Menom- 
ini myth he received from Ma'na- 
bush the skiu of the silvery white 



bear, one of the defeated under- 
ground beings. 

nia'nat, plenty; sufficient. 

ma'niito'wok, much game; name 
of Manitowoc, a Wisconsin town. 

ma 'nawats, few. 

Man a ' w o t, Menomini for the word 
Milwaukee; Manii'waqkiik, the 
Potawatomi form. 

maq'kak', sugar box; made to 
hold granulated maple sugar. 
Made of birchbark, oblong, and 
a little narrower at the top than 
at the bottom. It has a conical 
cover, which is stitched down 
until the sugar is needed. 

maq'kasiu, moccasin; pi., maq'- 
kasinan. 

m ii q k i ' , blood. 

m a q ' k I k , m ;i q ' k I k , m a q ' k I u v , 
red. 

maqku'Sni, maqku'um, ice. 

maqku'um babe'qtsin, hail; 
from maqku'um, ice, and babeq'- 
tsin, falling. 

maqkwa'nineuk', mythical red 
birds, who were in reality Indi- 
ans so transformed, through the 
aid of magic powers. These birds 
were found by Ma'nabush, in his 
travels while yet among the first 
Indians who existed. 

m a q ' k w a ' n o p , wool belt, used by 
men as a sash. 

maq'k woka'ni, ma'quana'ni; 
red-tail hawk, Butco borealis. 
Also a gens of the Big Thunder 
phratry. 

miiq'sewan, wood. 

maq'tikpaqaq'tshikan, wood- 
en mallet used by women to beat 
elm logs for the purpose of loosen- 
ing tbesplints for making-baskets. 

mii'se, mase", many. 

mase'uaqnatek, printed. 

masha', me'sha, great, all-pow- 
erful. 

mashan', nettle; a plaut of the 
genus Vrtica, the fiber of which 
is made into thread for sewing. 

ma'shena'qekan, book, paper. 

Ma'shenoniiik, great fish; a 
mythic water monster which de- 
voured many of the first people, 
but who was in turn destroyed 
by Ma'nabush. 



302 



THE MICNOMINI INDIANS 



(ETII. A.NN. 14 



in a shkiq'kiu' , medicine, 
masko'l La, prairie. 

mask ii I i a ]ii sa i| k in. buffalo: 
Brom maako tia, prairie, and pis- 

iii| kin . cattle. 

masse na' . turkey. 

uiii ' tehosh', wimkIi'h canoe, or 
dugout. 

in : i teko in i 11 . acorn : pi., ma te- 
ku 'iiiina.li. 

mii'ti k, tree; pi., mii tikok. 

niii ' t i k w <i p. w I en bowl : ma'tlk, 

tier. \v 1. and wop, bowl. 

tnii t s, great. 

Alii t si-w ai 'nlnk, the devil; bad 
being. Literally signifies bad 
god, as t lie wind Wai'edok is em- 
ployed to designate the God of 
the whites, ina'nido being the 
proper word to signify mystery 
or shade. 

.Ma t she ha war to k, ->bad be- 
ing or mystery;" the devil. 

matsheq'kew is, eldest brother. 

ma tshi, great, celebrated, large. 

mii't sh i , miitsi, bad. 

Mii tsh i kine' ir, M at 'sikineu 1 , 
"bad-eagle;" a personal name. 

M ii 'tsh i wiqk wa' wis, '-she who- 
goveins;" the name of a mythic 
woman who dwelt in the north, 
and who was visited by Mii'iiii- 
bush during his wanderings. 

ma tskise t ' . big toe. 

Mat wash 'kii t .■• making a-sound 
aS-he -goes;" a personal name. 

in a wan', all. 

meablt, me'bit, me'pit, tooth; 
ke'bit, your tooth; ni'bit, my 
tooth: we'bit, his or ber tooth; 
j)!., me'pitan, me'bitan. 

me'iiV, body. 

nic'kelii, to give. 

me 'mi n em, to vomit; ni mc'mi- 
neni. 1 vomit. 

me'iniit.al'rieiid; ne''at.my friend. 

men. berry: pi, me"'naii. 

me'na, me ne'.hair; ine'iie'nun, 
hairs. 

menan', to give to someone else. 

me' niik, glans penis. 

meno'ma, rice; the seed of the 
wild rice, Zizania aquatioa, used 
to great extent by the Indians. 
The.Meninnini Indiansare named 
alter this seed. (See p. 12.) 



mep, an arrow. 

mepaq'kiqkwan§ gan, ankle. 
meq k u '5 m . the ice. 
mes,bead; mes&n, heads; wes,his 

head: inii'niiV wes. man's head, 
me'sha, masha', great, all pow- 
erfnl. 

ine'shinika ke. chick en -hawk 
(believed to be the swiftest i. 

me'si hi ne hi k. water demons; 
///.. me siliine liikok. 

me"siiuiu, apple; pL, nie''simi- 
ndk. 

me sokna'san, to sew. 

me'tik. a stick, twig, or piece of 
wood. 

m e ' t i k o ' n e , canoe. 

me'tshcshiv , he or she is eating. 

metshe'showok', they are eat- 
ing. 

metsblm', food. 

Mia kinefr. •• true-eagle:" a per- 
sonal name. 

mi a n ', straight. 

Mia'nise, "little-owl," the nick- 
name of a tshi'saqka, named 
Na'waqkwiis kuni, '• he whose- 
feet-do-iiot touch the ground.*' 

mi dan', mouth. 

mi ga 1 1 ' si k wo n, knuckle. 

mi hikan. a road. 

mi'hika 'sa, a trail. 

mi kii 'a tsh inc. ihiuub. 

mika 'san, vulva. 

mi k ii 't i k, knee. 

mikek', utter. 

mikoq'tagan, m i koq ' t a k a n, 
throat. 

miniii ''anot, stomach. 

miniii 'ni tii . brain. 

mima'tikwfik, bowstring; the 
word is sometimes pronounced 
mima'atikwok. 

mimot', belly; omo'te, his belly. 

mi n ii , right hand. 

mi naba'kan, right arm below 
elbow. 

miii a' maqtshian', left arm. 

mina'pium, husband. 

minaq ki. armpit. 

mi iie'iienii tshin. finger, 

mi ii i ka u'. village; city, i. e., 
large village. 

m i no'gan, hip. 

mi'noiiagan. breast, of a woman. 

mi'uoq k w u ' n , scalp. 



lHH 1 M .IN] 



MENOMINI-ENGLISH VOCABULARY 



303 



ni i'niidi'seii , bag, used to bold 

or carry rice, 
mi |>, morning. 
mi 'qegan, a path, 
mi'qikan, a road. 
mi'qika'sa, a trad, 
mi q'kii, forehead. 
miqka'an, heel, 
miqkii'no, the turtle; also a gens 

of the Bear phratry. 
m i q k a t ' , leg. 
miqke'sik, eye; miqke'sikun, 

eyes, 
miqki'kan, neck. 
m iqki'm u n , shell necklace, used 

by women and men at ceremo- 
nial dances, 
miq ' k in iini," medicine man." A 

member of the Mitii'wit or Grand 

Medicine society. 
Miqkina'nlir, lucky man; a per- 
sonal name, 
in i q ' k i u e ' n I , a partisan, a leader ; 

also a personal name, 
niiq'kiqkwu'on, eyebrow. 
m i q k o n ' , gall. 
m i q p a ' n u n , lung, 
miq'pepa'kun, rib. 
miqtaq'pegan, chin, 
in i q ' t a w 6 k , m i q ' t a w o k , ear ; 

miq 'tawokun,iniqta'wdkan, ears, 
miq'tigan, neck, 
m iqtshe' wii wok , right arm 

above elbow, 
miqtshi'ikwon, thigh, 
misa'ba, lead, 
mi'sagini' wi, bladder, 
m i s a q ' p a , footprint, 
mise'kaqnau, hail, 
m ise'kaquan, tine hail with first 

snow of the season, 
m i s e t ' , foot, 
niiset'esan, toes; literally, little 

feet, 
m ise'waiaq'tik, body or trunk 

of tree, 
m i s h a q ' k i m i n a g ' o s h e ' u v , 

wheat; the grains of the cereal, 
nii'skikine'bik, the mystic water 

monster that destroyed Na"q- 

pote, the brother of Man'abusk. 
mishke'sik, eye; face, 
mishke'sik, eye; mishke'sikan, 

eyes. 
Mishkwo'panoq, "red-dawn; " 

a personal name. 



misik', again. 

in i ' s i k a i a ' w i t, second. 

misk;is', fingernail; toenail. 

misse'wos, "wound medicine;" 
a remedy employed in the curing 
of arrow or bullet wounds. 

mitii', heart; medicine. 

mitii", navel; otii', his navel. 

mit;i' v , a member of the Grand 
Medicine society of the Meuom- 
ini Indians; pi., mita'wok. Ojib- 
wa, mide'; }>l., mide'wok; Otta- 
wa, mite'wini'ni, i. e., medicine 
man. Delaware, meteu, doctor, 
derived from meteohet, to drum 
on a hollow body; a turkey cock 
is sometimes called meteu, from 
the drumming sound of his wings. 
(Brin ton and Anthony, Lena- 
pe-English dictionary.) 

mita'gos, a warclub. 

mita'mu, woman. 

mitan', daughter; ota'nan, her 
daughter. 

mi'tiiui'nien, right arm. 

mita'nikum, nostril. 

mit a'niqti , war-spear. 

m i 1, a ' n m aq 'k a n , shoulder. 

mi'tanoq'ikan, first finger. 

m i t ii ' n u n i v , tongue. 

mita'onaqan, medicine dish: a 
vessel employed by medicine men 
in mixing plants and roots for 
medicinal decoction or infusion. 
Ojibwa, mide'onaqan. 

mitaq'piqkan, chin; jawbone. 

mitaskuo'tsine, little finger. 

mita'ta, ten. 
. mita'ta hai'awik, tenth. 

mita'ta na''nihine', thirteen; 
i. e., ten and three. 

mita'ta 'nano, ten times. 

mita'ta ni'anauhine', fifteen 
i. e., ten and five. 

mita'ta ni'hine', fourteen; i.e. 
ten and four. 

mita'ta niko'tine', eleven, i. e. 
ten and one. 

mita'ta nikutwa'satahine' 
sixteen ; i. e., ten and six. 

mita'ta ni'shine', twelve; i.e. 
ten and two. 

mita'ta no'qwikauhine', sev 
enteen; i. e., ten and seven. 

mita'ta saka'hine', nineteen 
i. e., ten and nine. 



304 



THE MENOMINI INDIANS 



[ETU. ANN. 1* 



111 it at a ssu asikhi ne', eighteen; 
i. e., ten and eight. 

in i i ii 1 ow aq k a dicine drum; 

employed by mita'wofc daring 

Medicine Bociety cere dee and 

initiation. 

mit a tsick . the shade or shadow 
which tin- Indian believes to 
hover about tin- place of death 

lor tour days. 
m i t an gfiB, warclub. 

initan 1 1 i • 1 1 i. war spear. 

mi t a \vai| 1 i k, ined iei ni'] ii >>t. erect- 
ed within the medicine building; 
from niitii'. medicine; aq'tik, 

stick, poet, or tree. 

mitii wi kii mik, the medicine wig- 
wam : the structure in which the 
ceremonials of the shaman soci 
ety is held. Ojibwa, mide'wigi- 
wain. Ottawa, mite'wiko'niik. 
(See footnote, p. To. 

Mitii wit. the cult society of the 
Menomini; known commonly aa 
the Grand Medicine society. 
Ojibwa, Mide'wiwin'. Ottawa, 
Mite'owin. 

mitiq'sa n. skin leggings. 

in i t i i| suon , eat; ni niiti<| sini, I 
eat: ki mitiq sim, thou eatest; 
me'tshesudq, he eats; kirni'- 

tshiqsi. we eat; mitsliiq'sikuil, 
you eat; inetshe sou ok. they eat. 

nii' t i .si in, mi 'tisliiin, to eat, eat- 
ing. 

mi'tshikiqkwe'wi s. eldest sis- 
ter. 

mi'tshi line' ke ha ma ' t i s I in. 
you are still ali\ e. 

mitshi 'OS, nose. 

initshis'ki u\ enemy: nitshi'kiu ', 
my enemy. 

miton ', month. 

mito'nine'se, kidnej . 

mona' toak , animals. 

mo'nipioiio u e, tamarack tree. 

mo'q k a h a. sunrise, lit., digging 
something out of the mound. 

moq'kuman, white man, (Jan 

casian. 

moqwai'o, maqwS'o, 1. The 
wolf. j. A phratry, consisting 

of the Moqwai'o, Amim'. and 
Abii shush gen tea. 
mosh' kui'k was, an aquatic 



plant found in cedar swamps, 
used as a remedj . 
mo" -. moose; also a ucns of the 

Moose phrat ry. 

in o s k i k , swamp. 
m osk ii Ii a . prairie. 
Mowaq'kin, eater — giant canni- 
bals; referred to in mythologio 

talcs. 

muqke'sik, lace. 
mu'sapa'u ■ , old bachelor. 

in ii ' sa pi ' a i| k i it . old maid. 
Mushaq 'kwa tuq'klu, •• sky- 
woman ;" :i personal intine. 
nii ena . elder brother — said by 

younger brother. 

n a ' c I ii . smoke. 
Nai'aqtawapami, •■ chief-of-a- 

iniiltitiule: " "can not hut-be ob- 
served." A personal name, of 
the present second chief of the 
Menomini. 

Naiiiq In. ■■certain-one:"' a per- 
sonal aame. 

naii k', sunset . 

nai'oma'gan, neck-yoke tor car- 
rying buckets. 

ii aioq't ii. a carrier, a trans- 
porter. 

na " i s h '. we two: employed in dual 
form. 

na"'ish ni'kipa n moqna / u', we 
two arc walking. 

na'ka wa'hekata . granular 8U- 
gar. 

naki sit. observed, seen, visible. 

naku'ti, thesunfish; wasformerly 
called keta'kibihot', the striped 
one. and as a mythic personage 
is referred to only under this lat- 
ter designation in the ritualistic 
ceremonies. A gens of the Bear 
phratry. 

nama i . nomii 'en. sturgeon. A 
gens or the Bear phratry. 

Nii maku'klii, beaver woman; a 

mythic being adopted by the Big 

Thunder phratry as one of its 

-elites. 

na mai| ' toka ii aq t a in, lie struck 
it with the hit hand, or left- 
handed. 

n a mi oi|ka, to kill sturgeon. 

Na' mot a m', •• tells-t he-truth;" 
a personal name. 



I 



MENOMINI-ENGLISH VOCABULARY 



305 



n'iinii, niiena', elder brother. 

na'nat'ska, hummingbird, Tro- 
chilus colubris. 

11 ii ' natua, to kill, to destroy. 

na'nauwe'qta, a brave or war- 
rior. 

na"ni, three. 

ua"niinau, tobacco. 

na''nin6, thrice. 

ua"nino mita'ta, thirty; i. e., 
thrice ten. 

na"uiuo mita'ta niko'tine, 
thirty-one; i. e., thrice ten, and 
one. 

naniq'se, a mouse (Mm museulus 
L). 

nan i'se, rat. 

nii n i'takina'kua, dusk. 

na"niw0k, three hundred. 

na"niwdk misik'ta niko'- 
tine', three hundred and one. 

ua'nokupaq'kwe, a carrying 
bag. 

Nano'qke, an old name for the 
bear; the word survives in the 
ritual of the Grand Medicine 
society. The usual modern des- 
ignation is owa'sse. The old 
term refers to one of the deities 
who was changed by the Great 
Mystery into an Indian. 

nanoweq'tau, war chief. 

uapa'kiken, it is flat. 

Nii'pote, also pronounced na'q'- 
pote; an "expert marksman;" 
the name of the brother of Mii'- 
nabush. 

niiqka, evening. 

N a ' q k a h a " a m u . " plucks - blos- 
som -from -the -tree;" a personal 
name. 

Naqkwesh'kum, "until noon;" 
a personal name. 

Na"qpote, "expert marksman;" 
the brother of Mii'niibush, who 
dwells in the "land of the set- 
ting sun," to await the arrival of 
the shades. 

naq'se, younger brother. 

n'ase, younger sister, or brother. 

nii'se', younger sister — said by 
elder brother. 

Nasfiqkai'lk, " travels - alone;" a 
personal name. 

Na'sh ika'pawe', "stands-in- 
the-dark;" a personal name. 

14 ETH 20 



n a ' s h i p u ' t s h i ' k a n , fibers made 

of bark, 
na'taho'toa, to look for; to 

search for. 
na'tawe', a large, thick snake, 

like the viper; "has a face like 

a raccoon." 
n a ' t a w e ' , the missasauga rattle- 
snake. 
Natom'pemo n neu v , "the first 

one to walk ;" personal name of a 

woman. 
Na t s h i ' w I qk 5 ' , " he-who-bul- 

lies;" a ])ersonal name, 
niiwai'wan, sturgeon; plural of 

namai', or niiwai'. 
Na'waqkwas'kum, "oiie-whose- 

feet do-not- touch the-ground;" a 

personal name of a tshi'saqka, 

whose nickname is Mia'nise, 

" little-owl." 
N a w a q ' k w e s h k u m ' , " half-a- 

month;" a personal name. 
Na'wata'winc'ti, "she-who- 

picks-berries;" a personal name. 
niiwii'iV "one who-sees;" the 

name for the sand viper, hetero : 

don sp? 
' n d a ' , uncle — father's brother, 
neat', friend, 
ne'au, my body, 
ne'awiiq'kik, noon, midday, 
neb an' , sleep, to slumber ; niban', 

dead; ni'bfia, he is dead, 
nek, my house. 

ne' kan, the ground, soil, sand, 
ne'kon, my houses, 
nekot'eno, once, 
nemak', now. 
. ne'nifitok, elder or younger 
brothers, 
ncme'uekcm, give to me. 
ne'moak, a dance, 
ne'naq, mine. 

ne n/1 nau', killed; referring to 
many that may be killed, as fish 
or any other objects, 
ne'ninau, our head, 
ne'paqaqk waq'tik, black ash. 
nepau', death, 
n e u p e n o ' ii , summer. 
uepua', dead, 
ne'puam, standing. 
ne'pue v , he or she is standing, 
ne'puwe'makot, it is standing, 
n e ' p u w e ' m k , they are standing. 






306 



THE MKNiiMIM INDIANS 



[CTH.AMN. 14 



X e qkoshi ane* Q , "hasty;" 

"high temper;" personal name 

iii a woman. 
iics, my head. 
in- "tan, brother-in-law; cither 

Bister's husband, or wife's 

brother. 
ne'u 1 . wife. 

in- we' new a n , my heads. 

li i, my, our; before words begin- 
ning with a consonant. 

ni*, four. 

u i' a n ii n, Ave. 

iiia na' na d 5, Ave times. 

ni'ana'ni wok, live hundred. 

n i 'ana n i wok ' misik't a niko'- 
I in e '. live hundred and one. 

ni'ana n , mitu'ia, fifty; i. e., 
five times ten. 

ni'anan mita'ta niko'tine, 
titty-one; i.e.. live times ten and 

one. 
nibii n ', dead, deceased, 
ni'bit, my tooth, 
ni ■bna, he is dead, 
lii'daiii'nim, I laugh. 
iiidislii'e"iiok, all brothers and 

sisters, 
n i i no, tour times. 
ni T/ iuo mita'ta, forty; i. e.. four 

times ten. 
ni"i no m ita'ta niko'tine', tin t\ - 

one: i. e., lour times ten, and one. 
nik, sunset. 

n i ka'dama'tschi&m, I am going, 
nik a ii '; /</., nik an i, a colleague, 

or companion mita" or medicine 

man; a salutation employed by 
a niember of the Mita 'wit when 
lie enters and takes a seat. 

Ni'kani(| 'sa k wii ' ii . "she who- 
leads;" a personal name. 

Xi 'kanish', "foremost-man:" a 
personal name. 

nikaq'tshikam, I run. 

nika ' taini nii in, I want to drink. 

li i k at i mat sh iam, I am going. 

lli'ka'tima't sliiam waba', I 
am going tomorrow. 

n i ' ke'an ka, I am born. 

iiike'sminiim, I did drink. 

ni'keth malshiani. I have gone. 

ni"k in', m\ mother. 

n i k i s' . my son. 

niko' shim aq', elder or younger 

sisters. 



ni'kotke'so, month; from ni'kot, 
one, and ke'so,sim,aiid omitting, 
the word tabaq', night — which 
is used to designate moon as 
•• night sun." 

II i k tOnO' , ollee. 

III knls, one. 

ii i kit tiqndfa .one thousand; also 
sometimes abbreviated in rapid 
conversation 'nkut'wok. 

niku'tu wiik', one hundred. 

niku' t u wii k ' inisikt'a niko'- 
tine', one hundred and one. 

niku tn wiik' misik'ta ni'- 
shine', one hundred and two. 

ni k u t w a sii t ii , six. 

n i' k ut w a sa t a h a i 'a wik, sixth. 

ni'k u t wa'satii' mita'ta, sixty; 
six times ten. 

n i 'k ut wa'satii mita'ta ni ko'- 
tine , sixty <»ne; i.e., six times 
ten and one. 

ni'kut wa'sii tii nano, six times. 

ni'k ut wa'sii tii n i wok , six hun- 
dred. 

ni'kut wa sii tu'n i wok misik'ta 
n i ko' tine', six hundred a udoue. 

ii i in : i nim, 1 am drinking. 

ii i in ii <] sa. n i in a q' so. my grand- 
father. 

ni ma 'tsei t a in . I am roving. 

ni'me', elder sister — said by 
younger brother. 

ni'me'minein. 1 vomit. 

niini'kini, 1 gil B. 

n i in i' t ishim , 1 am eating. 

n i'mot, my brother. 

nina",we; us; ourselves. 
iii"'nii , I; myself. 
nina'bema'tes ini, I live; I am 

alive, 
ni u a ' mi nii in'. 1 shall drink. 
ni'nanaia wik, fifth, 
n i"'nii nik, my house, 
ni "nii'nitin, it is mine; Ut., I, 

mine. 
ii i n a"n i t i n i n a , it is ours. 
n i ' n a " n o in i , cough. 

n i ue'pua in, I stand : I am standing. 
ii i ne'puam'i na u, we are stand 
ing. 

ii i n o k a ii. my hip. 

Xio pet. ••lour in a den;" personal 
name; name of the present chief 
Of the Mcnomini, who is the sou 
and successor of Osh'kosh. 



HUFFMAN] 



MENOMINI-ENGLISH VOCABULARY 



307 



nipa n/ moq ne'minau, we are 

walking, 
nipe'she, lake; Shawa'no uipe'- 

sbe v , Southern lake; a body of 

water in Wisconsin, 
nipe'u v , water, 
n i p e u v p a ' k o t e ' u v , spray ; from 

nipPu*, water, and pa'kotS'ti*, 

flying, 
nipi'hikem, I paddle, 
nipi'hike'inen'afr, we paddle, 
uipi'min aq'kim, I twist, 
nipi'osbkun, bullrusbes, used in 

making mats, 
ni'pisbkino'pik, water snake; 

from ni'pisb, water, and kino'pik, 

snake, 
n i'pon, my arrow, 
nipui'niiina', brother's son, or 

daughter, 
n i q e ' , mother's brother — uncle ; 

also applied to male cousin — sis- 
ter's son. 
nis, nish, two. 
Nis£t', corruption of Elizabeth; a 

proper name, 
nish i'mcna u 'pih e'ke v , we two 

paddle, 
n i s h i t u a ' p i m i n a q ' k i t u a ' , t h ey 

two twist, 
ni'skiwok pihike'wok, they 

two paddle (dual form), 
ni'sino, twice, 
ui'sino mita'ta, twenty; i. e., 

twice ten. 
ni'sino mita'ta na'nihine', 

twenty-three; i. e., twice ten, and 

three, 
ni'sino mita'ta ui'ananhine', 

twenty-five; i. e., twice ten, and 

live, 
ni'sino mita'ta ni v 'hine', 

twenty-four; i. e., twice ten, and 

four, 
ni'sino mita'ta niko'tine', 

twenty-one; i. e., twice ten, and 

one. 
ni'sino mita'ta ni'ku twa- 

satiihine', twenty-six; i. e., 

twice ten, and six. 
ni'sino mita'ta ui'shine', 

twenty-two ; i. e., twice ten, and 

two. 
ni'sino mita'ta no'qwikan- 

bine', twenty-seven; i.e., twice 

ten, and seven. 



ni'sino mita'ta sa'kahine', 
twenty-nine; i. e., twice ten, and 
nine. 

ni'sino mita'ta ssu'asik- 
hine', twenty-eight; i. e., twice 
ten, and eight. 

ni'sita T , a foot. 

ni'suwdk, two hundred. 

ni'suwok misik 'ta niko'tine', 
two hundred and one. 

nit, my, our; before words begin- 
ning with a vowel and the aspi- 
rate b. 

n i t a ' n a b a q ' t a n, my dream. 

nitii'nuni'iV, my tongue. 

nita'pinau', I caught him. 

n i ' t s h i a n, infant, male or female. 

n i t s h i s h ' k i u v , enemy. 

ni'iV, four; also pronounced ni T . 

niwi'no, fourth. 

niwiq'tiqtau, lean; lam able. 

ni'wok, four hundred. 

ni'wok misik'ta niko'tine', 
four hundred and one. 

Ni'yatawa'pomi, "a conspicu- 
ous or large person ; " a personal 
name. 

'uku't wok, one thousand; a rare 
contraction of uiku'tiquok. 

no 'kan, the hip. 

Noko'mis. the grandmother of 
mankind and of Ma'nabush and 
his brother Na'q'pote. The 
earth. 

n o m a ' c ft , sturgeon ; Noma'wiq- 
kito, Sturgeou bay. 

nomai', beaver. 

nourish', fish; also a personal 
name. 

Noqko'ma, grandmother; the 
usual form is Noko'mis. This sig- 
nifies also the earth, being per- 
sonified as the mother of Ma'- 
njibush, the mythic deity who 
acted as intermediary between 
the Good Mystery and the In- 
dians; the founder of the Mita'- 
wit, or Grand Medicine society. 

n o q n a ' s o k , my fathers. 

noq'ue, my father. 

noq'ne, father. 

noq'nenau, our fathers. 

noq'sese', grandson ; grand- 
daughter. 

noq'wikan, seven. 

noq'wikau hai'awlk, seventh. 



308 



THK MKXOMINI INDIANS 



I III. ANN, U 



ii (i c| wika n in ita'ta, seventy : 
i. c. ten times seven. 

ii n qwikan ta '11) wok . seven 
hundred. 

no'qwikan ta"nlw5k misi 
kta niko i i in-, seven hundred 
and one. 

mi (| « ikata'na'no, seven times. 

no t en. wind : /*/.. noteniin. 

liowii '. late. 

aowe'na, alter a while: shortly. 

now e 'n an . wind. 

<>. Ids: their: before winds begin- 
ning with a consonant. 

oka kopena k a n . basket, made 

of thin splints of wood. 
Ok an 'to, '■boat paddle;" a town 

in Wisconsin — < >conto. 
o'ka pn owe, the hazel ; eon 

tracted to kwapu'owe. 

oka' sa n a n ', her vulva. 

okii skimaiii", kingfisher. 

okaw a, pike, a tish; Ogaq'kanS, 
the "place of pike:" the name 
for a town in Wisconsin, named 
Kaukaii'na. 

okaw a 'si k u. coot : also a gensof 
the < lane plnatry. 

O'keina \va pes hi u . •• ehief-of- 
tlie-swans;" a personal name. 

o'kia n . his mother. 

(> kimash. "younger-chief;" a 
personal name. 

oki''san , his or her son. 

o'kitsh i wa'no, " on-t he-sum- 
mit ;" a personal name. 

ok i ' ii , can ; aide: to he able. 

ok n i| taka'ni, by the throat. 

iikn i| I a k a ' n i n i t ii pi "na u', I 
caughl him by the throat. 

u'k slinsli, o'sass inuskrat: the 
younger brother to the beaver, 
and a sub phratry of the Bear 

phratrj . 

okwe'mau, chief; council chief: 
leader: a personal name: old 
chief, Sheka'tshokw e man. 



11 Ml ; i 'liomi He'll , 



.Meiiomini; 



/;/.. oina iiominewok', from ma 
no inc. rice, and iiiii'niu . man. 

oinas kos, the elk: one of the 
younger brothers of the Big 
Thunder gens and phratry, and 
also the water carrier. 

oinas kus so U u in, antelope 



skin; from omas'kua, antelope, 

and so k u mi. skin, 
oin i ' "ni . wild pigeon. 
o" m o t ' , belly — abdomen. 

una ko, mi a ' k o , yesterday. 

n ii ;i in , a dog. 

o nii ' ni iqkln, thunder. 

ouii in- k not . sport : fun: amuse- 
ment. 
8 n a n i n, to swim. 
opii i| ' k won i ', his or her back, 
o' pii qii i sc, a boy; youth. 

opii i| ' su s, a deer. 

opa shoo' k II III. buckskin. 

opash koshi, turkey buzzard; 
also a j;ens of the Bij;' Thunder 
phratry. 

opi' k ishika, one who dries the 
drum head by holding it toward 
the lire. 

opi 'shirr, black. 

opi 'w Ik an, a bone with a hole 
through which libers are drawn 
for smoothing. 

oq ka t', his or her leg. 

oq ko' ma ii , oi| ko'inon, iron. 

oq'nan, his father; oq'nanan, 
his fathers. 

oqpan', potato; p{., oqpa'nidk. 

oqpe'tawdk, oqpe"tawOk, the 
fliers; a term applied to the va- 
rious birds composing the so- 
called thunderers, or the Big 
Thunder phratry, i.e., the eagles, 
hawks, etc. 

mi pu'akan, pipe; nit oqpu'akan, 
my pipe. 

oqt'aqkwan, a limb of a tree. 

oij I a t i si e ' fl , lo be bom. 

os, the radical of the designation 
father, though usually combined 
in conversation with the pro- 
noun, as n o sa — my father, etc. 

osa m , •• it to be:" it is: state of 

being. 

o'sass, o'k'shosh, muskrnt: the 
name also of a subphratry of the 
Bear phratry. 

Osa w a pa | kin '," the- green 

ish tint seen at early-daybreak." 
The name of a mythical female 
who dwelt in the north, and w ho 
was visited by .Mii'niibush while 
he was yet among the Indians. 
This woman was the wife of 
l'as kiln- ii . 



HOFFMAN 



MENOMINI-ENGLISH VOCABULARY 



309 



osa'wa shu'nieii, gold; from 
waisii'wik, yellow, and shu'nien 
()»• ssu'nien, metal, money. 

ose'kan, grass. 

ose'kan kino'pik, small green 
grass snake, common in temper 
ate climate. 

ose'peo'me, his creek, or small 
stream; from reference to the 
original birthplace of the. wolf, 
i. e., nioqwai'o, wolf, and ose'pe- 
o'me, his creek. 

osha'shi shin', he or she slipped. 

osha'shishi'nok, they slipped. 

osha'win, yellow. 

oshi'kan, hips: pelvis. 

oshke'inii 'niiV, young man; 
youth ; from oske' or oshke', 
young, and ina'nia", man. 

0»sh'ko"sh, ••claws;" Osh'kosh, 
late chief of the Menomini In- 
dians. 

O ' sh on a ' m u u i ' q k I ft v , "vermil- 
ion-woman;" a personal name. 

oske', young; new. 

oske' ge'so, young sun, new sun; 
after daybreak. 

oske ' inaniu v , young man ; youth ; 
from oske', young, and ina'nifr, 
man. 

o s ' k i m a ' m o s h i w e ', to copulate ; 
original form of word found 
throughout northwestern and 
prairie tribes, mosh'ewe. 

os'kimita'mu, young woman; a 
maiden ; from os'ki, young, and 
mita'mu, woman. 

os'kina'ni, to kill. 

os'kinii'n i ir , young man; from 
oske', young, and inii'nirr, man. 

o'ski'nipa, to die. 

os'se, a species of duck called the 
"old squaw;" also a gens of the 
Crane phratry. 

ot, his; their; before words begin- 
ning with a vowel and aspirate h. 

otii'tshia, the crane; a gens of 
the Crane phratry. 

oti'nopi'ane, stern, of boat. 

otoq'kan iman, amulet; charm. 

otsh i' tan , sinews. 

otshi a nino'ko, bow, of canoe. 

otsi'pg, stamp ot' tree; also ap- 
plied to a root. 

owa'otin, whose is it :' 

owa 'qsfi, owa'sse, a bear. 



pa'kahe'kauak, sticks used by 
singers to keep time to the ren- 
dering of chants or songs: liter- 
ally, singing sticks. 

paka'nawe', butternut tree; the 
wood preferred for dugout canoes. 

p a k a q ' t s k i k a ' s a , hammer. 

p ak ii sh ' t s h e ke ft v , swift-flying 
hawk; also a gens of the Big 
Thunder phratry. 

pa'kote'iV, flying; nipe'ii v pa'- 
kote'iV, lit., water flying; spray. 

Piime"net, "flying-by;" a per- 
sonal name. 

P a ' m i k i ' s h I k o k , • • scattering- 
clouds;" a personal name. 

pa'niq, boy. 

p ape q'tsin a n , fall, drop, tumble. 

piiq'kewo'po, lye obtained from 
wood ashes and used in making 
solution in which to boil libers, 
such as basswood bark, etc, 
for making cord or thread. 

piiq'ki, ashes. 

piiq ki'nishe'eke'iV, flour; lit., 
pulverized like ashes; from 
piiq'ki, ashes, and neshe'ekeu , 
like, similar to. 

paqki'sh itan, bread. 

p aq k i ' s I k a n, wheat ; flour. 

paqte'tshugan, "lighting medi- 
cine;" a substance given by 
Mii'niibush to one of the ten who 
came for gifts. 

P a s a ' n ii q k w a t u q ' k I u , " the- 
touching-clouds:" a personal 
name. 

pasa'noqki wok, they must 
work. 

Pa'shaano'qkiii, "the-yellow- 
streak-of-vapor-seen-a t - e a r 1 y- 
dawn." The name of a mythic 
female who dwelt in the north, 
and who was visited by Mii'nii- 
bush, while the latter was still 
among the Indians. 

Piishana'niuq kifr, "the bird's- 
tail- touching;" a personal name. 

pa'siku'giisi meno'ma, oats; 
lit., horse rice, from pa'siku'giisi, 
horse, and meno'ma, rice. 

pa 'si wok. to dry, by hanging up 
to dry. 

pask wo'hekan. wooden scraper 
used in dressing the soaked and 
stretched deerskin. 



THF MESOMIX1 EKT1. 

n. von 

sixm scraper ot a :»nard. as ^-bt-r pi bii berpaddle. 

.r -»- _ -ervkjn. an. 

-ha. f nned 
oof is knot ■ 
i'* T -:jt-c fir Vimtia,. -tsj*-. in ; 



n the stalk: i^_ pava . t manner, a* 

qihaiH denrakia 

resbing pi J «in»o, kinan. tboa 



sed in beaati _ sta. 

r ten. 

-period. :::inaq 1*t,.L to* or 

1 

ac kviiiu raine. i 
(be snarae r of i 
..species of ha -vk 

iur the vinier: ahw a gens of 

Teak nj— «> ice 

wooden muya 




■aed in demui ng die snare d and -hina. cone and 

£ deer. w-crdsnsedbyMi na- 

becal*^ib^laneru» destroy him. 

pma shia. bald 
alk: lorn— nan also a get* of the I _ 

.- - 
--.:..-.- « - - _ 

agensefti- r^, :-:..•._ u -- . ~: w 

; 

- - - . 

i~aio» ■ p ar n ri a i : also a personal 

is nark an n d hr ■ m nc H rinr man nasae. 

•any sacred objects, piq kisui n»q' pur- 

SM^dkane bag: pie color: from pkj kiman. pre- 

•aDeh made of the skin of an serve, and a'moqtaqtik. c 

a bind, ■■: - - --: ■ care pi ranvan, purer. : ■: am ■» L 
a snake skin, in which 

---,-- - -- : : .-r t . -.•: -i- ...... :l-- J- * 

cazde- 

■ 







- 
a 



H :•— ' 



MEXOMIM-EXGLISH VOCABULARY 



311 



piwat iuot. beaver; also a gens 

of the Big Tiiuii'Ier jikratry. 

Former or archaic name, nomiii . 
poka'qtshi ki. the du<k hawk. 

literally -the hitter." because of 

his rapid flight in descent when 

after quarry, 
poniq kotan. fin - 
p.>no e. winter. 
posi'pahatu a. to thrust with a 

weapon or pole. 

', to get in or gain a< 

to. 
psha ki was. plants of which a 

decoction is rubbed on the legs 

by players in athletic games, 
sagi si .surprise: to be startled. 
sa "ie. now. 
saiyi kwakiu . in the spring of 

the year . 
sa ka . nine, 
sa kahai awik. ninth, 
sa ka mitata. ninety: i. e.. nine 

times ten. 
sa'k a mi t a'ta n i k o t i n e . ninety- 
one: i. >-.. nine times ten. and 

"in-. 
s a k a m i t a t a sa k a h i 

ninety-nine: i. e.. nine times ten. 

and nine, 
sa kiita "n a no. nine times, 
sa kiita'niwok. nine hundred, 
s a k ;i t a"n i w M k misik'ta ni 

tine . nine hundred and one. 
saq ke. mink, 
sa qkom . saliva, 
sa waua'nan. south wind, 
s a w a ii e w e a q . have mercy on us. 
sawano. smith: also ssa wa no. 

and sha wano. 
se ko. weasel, 
se pe. river: Mi nika ni se pe.Me- 

nomini river, 
seqkiuu . saliva. 
se wan. sweet. 
se weqnan. sour. 
Sha batis . corruption of Bap- 

tiste French : a personal name. 
Shaboi tok, "penetfating- 

• i:" a personal name. 
Shaka'naqkwod . •• peeping- 

cloud:" a personal name, 
shaka shita". wax sugar: maple 

sugar in a waxy form, made by 

throwing the boiling sirup upon 

the snow. Wheu cool, ii 



wrapped in pieces of birchbark 

and served to friends and visit. : - 
shake bnqtam. to bite general 

ten 
shakshak en. great blue heron : 

also a gens of the Crane phratry. 
B h ii nap. wild hemp. This plant 

grows at times to the height of 

five feet, and i- used by the In- 
dians for making thread, the fiber 

being long and durable, 
shawai niqtuum. bless us: 

have mercy on as. 
Sha wana ke zhik. ■■ southern- 
sky:" a personal name, 
sha wa uai.i. fork-tad hai 

also a gens of the Big Thunder 

phratry. 
shawa ne nie'aq. have me 

on u<. 
shawa no'nan. south wind: from 

sha wano. south, and nowe "nan. 

wind. 
Shawaq ka. •• ye ilow- wings:" a 

personal name, 
shawa shiqtshikan . mercy, 
shawas ket. an aquatic plant. 

used for medicine, 
sheko . weasel. 

sheshi kima . hard maple: Acer 
'harinum. the sap of which is 

boiled for making sugar. 
she wakaniira T . sirup, 
she'wan. sw 
sheweqnen. sour, 
she weqta ken. salt: ■■ sour and 

- set" 
she wet a kan. salt, 
she weta kan kaq kop. salted 
ng: used in baiting rabbit 

traps. 
she weta kan ni a p. string of 

salt : a continuous cluster of salt 

crystals. 
Shi awaijktu . -bend -in -the 

river:" a personal name, 
shlkak .skunk: Shika kang. the 

place of the skunk, the orig: 

form of the word Chicago. 

shika ko. 
Shika kang. -the place of 

skunks."' from shika k skunk. 

and ang. the locative suffix. 

Shikak . by Potawatomi, I 

and Kikapu; also. Skikagung, 

by Ojibwa. 



312 



THE MKNuMIXI INDIANS 



Kill. ANN. U 



shik§ ko, shika'go, skunk, M< 
phitia mephitica. Theoriginalof 
the name Chicago .• Rometimes 
pronounced also shi'gago, the g 
being rather unusual, though it 
oocnra in the Qjibwa form Bhiga'- 
gung, the place of skunks, gung 
Being a locative suffix. In < >tta 
wa the word is Bhikag'unk, mil,- 
being tin' locative. 

shike'mfi. Bell-diver, a wading 
bird <ii' the genus FuUca, 

sh i k in ', mine. 

Bhi'pi, a river. 

Bhipi'as li o po in aq'tl k, soft 
maple ; from slii'pi, a river : 
slio'poma. BUgar, anil ;ii|'tlk, a 
tree. 

sho'kum, hide or skin, as of an 

animal; as aba shush slio'kum, 

deerskin. 

Sho'inin. '-raisin:" a personal 

name. 
sho 'pom ii, sugar, of any variety, 
slio pomakw upii . BUgar juice 

or Bap. 

sho'poqta, Bucking, or tasting. 

Shu'nien, Ssu'nien, money; a 
personal name. 

sik'si'k wa 11 . a tlat, drum, or tam- 
bourine, used by the jugglers, or 
tshi'saqka, during the period of 
invocation and chanting. It con 
sistsof a wooden hand, covered 
with buckskin, or parfleche, and 
is beaten with a light drumstick, 
consisting of a stick, from 15 to 
l'ii inches long, with a ball of 
buckskin secured at the farther 
end. 

si na 'wa t a. ■' rattling tail." i. e., 
rattlesnake. OrotaVut horriilns. 

sk 1 1 a . in be born. 

so' ka n a "ni u ' , soon. 

BO'K ii 111. skin, nt an animal. 

ssa'sowi kino'pik, garter 

snake: from ssa sow i. olive col 
ored, and kino'pik, snake. 

ssi k a k '. See slnkak . 

ssisi'kwan, rattle, of gourd or 
tin, used in ceremonial dances as 
an aeconipan in lent tosingingand 
drumming. The contents usual 
ly consist of grains of corn, or 
-ravel. 

s so {iiiin ;i . BUgar. 



ssu a si k. eight. 

ssu a s i k ha i a n i k . eighth. 

ssu a si k mita'ta, eighty; '■ ■'.. 

eight times tell, 
ssuasik mita'ta niko'tine', 
eighty -one; i. e., eight times ten, 

anil 

ssu asik ta"nano, eight times. 

ssu asik ta'niwuk . eight hun- 
dred. 

ssuasik ta'ni w6k ' misik'ta 
niko'tine', eight hundred and 
one. 

su'haislok, wood-duck: pi., su'- 
baisiokok. 

tii, that. 

t a "a pr. when. 

ta"ape misib api'lan, when 

are you coming again .' 

Ta'ki/hi kiiqk ', -'day woman :" a 
personal name. 

t a ko' sa woss, "the powder that 
causes people to love one an- 
other." love powder. Prepared 
from vermilion, scales of mica. 

and menstrual Id 1 of avirgiu, 

ground together, and secreted 
about the person whose affection 
is desired. It is put in a thimble, 
with some article like a hair or 
piece of clothing belonging to 
the one whose love is desired, 
and carried by the person oper- 
ating. Of. wiq kiqpi'nakan. 

tii 'k wa' kwo'a, autumn. 

tamo" , a gray squirrel; also the 
proper name of a woman. 

ta"naga , where. 

t a u i ii a k ua na , certainly; re- 
sponse to a question. 
tani ne' u ', every. 

t a no' k a. w here. 



t a'nok kaiis' 



oqta'tisi'an, 



where were you horn? 
I a" n u ua ga ii . a trap: me'tik 

ta"nunagan, "stick trap," for 
catching small game generally; 
walms' fca"nuna'gan, -rabbit 
trap." 

tii pa n i men aq, our master. 

taqna no we' iak, everybody, 
hikaq u a '. tattoo marks. 

tawa'hiqkan, a tambourine 
drum used in social dancing. 

t ii wa i| i k a n. a drum, of anj de- 
scription; particularly a drum of 



HOFFMAN 



MKNOMINI- ENGLISH VOCABULARY 



313 



three pieces employed by drum- 
mers of the Dreamer society. 
ta'waq'ka, drum used in cere- 
monies of the Grand Medicine 
society. It consists of n piece 
of wood hollowed out of a piece 
of tree trunk, about 15 or 18 
inches high and from 8 to Id 
inches in diameter, having a head 
of buckskin and a bottom of wood. 
Water is put into it to the depth 
of 2 or 3 inches, giving the drum 
greater intensity of sound, which 
maybe heard several miles away 
on a quiet night. 
ta'waq'ka'kwana 'tlk, drum- 
stick; from tawa'qkwa, drum, 
and aq'tik, stick or wood. 
te". at that place, that, there, 
teini'u, it is deep — speaking of a 

river or a well, 
tepa'kc'so, moon; lit, last-night 

sun. 
tep a' qk anoka win, judgment. 
tipaq', night. 
titaq'biiV , bitter. 
tobaq', night, 
tobaq'ke'so, the moon; from 

tobaq', night, and ke'so. sun. 
toto'ba, the saw-whet owl. 
towaq'ka. See ta'waq'ka. 
tshe'kaba ' w.i'san, the name of 
a bowlder of pink granite, on 
Wolf river, where the Menom- 
ini deposit tobacco as an offering 
to the Great Mystery; formerly 
an Indian, but was transformed 
by M a 'n a bush, because he 
wanted everlasting life, which, 
as a rock, he is supposed to 
possess. 
tshi'anisikan, a yellow flower 
resembling the aster, dried and 
powdered. It is then used as a 
snuff for colds, etc. 
t s h i k ' t s h i t c in , '• water side," i.e., 

shore. 
Tshikwa'set, "the-sound-of-the- 

thunder;" a personal name, 
tshi'pate'u . it is protruding, as 
from the ground like a twig: it 
is standing, like a post. 
tshipe'kaino", ghost feast; a 
ceremony of the (I rand Medicine 
society observed before the rit- 
ual of initiation begins. 



tshiq'kwan, meteor. 

tshi'saqka, a juggler; one who 
foretells, and gives remedies for 
various diseases caused by invis- 
ible, beings or evil ma'nidos. 

tshi'saqkan, a juggler's operat- 
ing wigwam, made by erecting 
four poles at equal distances, 
north, south, east, and west. 
They are then wrapped about 
with bark, blankets, or skins. 
The juggler enters and invokes 
the turtle ma'nido to bring him 
other ma'nidos to consult regard- 
ing prophecies or to answer ques- 
tions put by visiting Indians. 

uke'souno'me, crown of the 
head. 

u'kiqk aq'tik, the jack pine, the 
roots of which are sometimes 
split into threads for sewing 
together pieces of birch or other 
bark, when making canoes or 
building bark huts. 

urn a 'nut, cheek. 

umu'ne", toothache worm; when 
pain occurs in the joints, or teeth, 
it is believed to be caused by a 
small worm. 

u n a ' w a ■ n I n k ', piue squirrel ; also 
a gens of the Big Thunder 
phratry. 

u"na ', his or her arm. 

u n naq', hand. 

u " n a q ' k e q ' s a n , finger — little 
hand, from u n naq', hand, and 
keq'san, little. 

u n naq'keq'si, his or her fingers. 

u"naq'ki, his or her hand, 
"una'tawa'pin, lightning. 

u n a w a ' n i k , squirrel. 

uni'tipaqkot, night. 

uqpa'niiV, his or her chest. 

uq'puokan, pipe. 

uq'puokan ina'niiv , the -pipe 
man," the attendant to the musi- 
cians of the Dreamer society. 

wa , what? 

waba', tomorrow. 

wa'bakine'iV, "white-eagle:" a 
personal name. 

waban', dawn; daylight. 

Wa'bash;iiu v , " white dressed- 
skin;" a personal name. 

waba'shiu, marten: also, a gens 
of the M>ose phratry. 



:;i i 



THE MENOMINI 1NIH \\s 



' n ii vvn. u 



\\ a batahi'kl, "white ftaher;" n 
persona] name. 

w a beno, a certain class of mj a 
tery nit'ii wlin profess prophecy, 
prescribe i licinal prepara- 
tions, and, more particularly, 
make anil dispose <>f love pow- 
dels ami bunting medicines. 

Wabenona'sle, " .Mystery of the 
dawn :'* a ili-it\ . 

wfi/benoqki", wain woman. 

w&'benotowaq ' k a, wa'beno 
drum, shaped like a tambourine 
and used during incantations. 
The stick is thin anil clastic. 
about 20 inches long, anil lias a 
small ball "f buckskin attached 
to the beating end. 

wa ' lien nil a ' i| si w uk . eastern 

people, people of the dawn; 
mythologic. 

wabish'kifr , wabis k i u . 

white, or natural color of 
bleached rush leaves for making 
mats. 

wa'bitetshi'6, white crane: was 
in myth originally a beat . 

wa ho' i a n , blanket. 

wa boo, '. tomorrow. 

waboqpan', swamp potato: a tu- 
lierousroot found in moist places, 
and eaten by the Indians. The 
word comes from wabish'kiiV, 
white, and oqpau', potato. 

wabu'. broth; tea: juice; usually 

applied to infusions and decoc 

tiolis.with Bpecific determinative 

prefixed, as mashkiq'klti wabu' 

— medicine broth or tea. i. e.. a 
liquid remedy, 
wall u s . jack-rabbit or hare uf the 
north western States. 

wagaq'koman, a draw-knife, 
used in smoothing split wood in 
basket-making, ami tor other 
purposes in woodworking. 

wa ia'biskik, white. 

waia'biskik ssu'nien. silver; 

from waia biskik, white, and 

ssu'nien (or shu'nien), money, 

metal. 
waies k is i n i t . the good, refer 

ring to persons of superior moral 

traits. 
W a i in a 'tekil . ■• B ith bow-and- 

arrow ; " a personal name. 



\v a i sau w i'ta, •• red-mouth ;" 
the name of a mythic dog belong- 
ing to Ma'nabush, the hero godol 
the .Meiioiuini. 

wai sa wi k , yellow. 

Wai'shi kwona t . "tail of-the- 
great-fiah ;" a personal name. 

wa i we'pisi ii , he is in a hurry. 

Waiya'wS'saq ka, "he-who-ia- 
powerful;" a personal name. 

waka'uiiu. clear, transparent, as 

water. 

Wa'ketshan, "hunchback;" a 

persona] name. 
wa'k i . w hat :' 
wa k i . crooked, 

wa ki v 'n i n . crooked ri\ er. 

w a ko, red fox. 

W ii ' in ii i| t i k o ' s i u . French : 

Frenchman, 
wana'ga, outer bark, of tree, 
wa na ' ke. bark of a tree. 
Wa'naqko "sh e. •• little apex;" a 

personal name. 
wani'tipaq'ka, night. 
wapii i| se , marten. 
wa'peiniii. grain of corn: pi., 

wa'peini'nok. 
wa'sa, far. distant. The Menoin- 

ini name for Wausau, a town in 

Wisconsin. 
W&seq se. cattish. 

wa si h nan . paint. 

watab , running or extending 

under the surface of the ground, 
as roots of trees, when used for 
making thread for sewing, 

wat a boi| pa n ', a tape like tuber- 
ous root, of yellowish color, used 
for food. It is boiled like pota- 
toes. 

wa'tane' ken . it is round. 

wa tap. alder: pi., wa tapen 

wa to', ball. 

wat liq'si u . live coals. 

wawiaq'pitan, an eddy, in a 
water course. 

we'bit, his or her tooth. 

we'eton. bud. ot tree. 

w e'iak, somebody. 

we' i w i k e k oq se in i i| e £ a n, 
••old women's path" — the rain- 

I II I w . 
wek , his house. 

we" k i n a m, house. 

we kop. baaawood bark;obtained 






HOFFMAN 



MENOMINI-ENGLISH VOCABULARY 



315 



from the young sprouts and used 
in mat making. 

w e ' k o w a n , their house. 

we'll ach, his; theirs. 

we'nanan, man's hair. 

we'nok, his penis. 

we'owi'kii, old woman. 

\v<> pen a' at ii , soot. 

we'pots, early. 

weq'ke, sweet flag; calamus; a 
plant of the geuus Acorus; the 
root is chewed for a cold, cough, 
or sore throat. 

wes, his head. 

AYe"skine'u v , the chief of the 
kine'iY or eagles; a mythic per- 
sonage who had combat with the 
chief of the owii'sse, bears, over 
possession of Ashing grounds. 

w e ' s o k a n , pungent ; peppery. 

we' sup, gall; bile. The owii'sse 
we'sup, or bear's gall, is used to 
transfer to an enemy a worm 
that is supposed ultimately to 
kill him or her. 

we' wan, his wife. 

we' win, bow of horn. 

w i ' d i s h i ' a n u n , w i ' d.i s 1 1 i " a - 
nun, a phratry or brotherhood, 
consisting of a certain number 
of gentes or clans. 

w i ' g T , birchbark. 

wi'ki, bark. See we'kop. 

wi'ki hosh', bark boat; from 
wi'ki, bark. 

wik'iop, a habitation of bark, 
brush, or wood. It is a corrup- 
tion of wiko'mik, which in turn 
comes from wigi'wam (wigwam). 

wiko'mik, a habitation made of 



logs, bark, or other material; a 
variant of wig'iwam. 

wi'naq, wine', his. 

wine'otin, it is his; response to 
question, but if simple affirma- 
tion the word is ino'otin. 

wi'nua, they; them. 

\vinu";iti'nuwau', it is theirs. 

wl'oqkii'an, hat, head-covering. 

Wios'kasit, "the-good-one; ' a 
personal name. 

wiq'kiqpinakan, small bundle 
of medicine carried in a thimble, 
which is suspended from a rib- 
bon and worn under the clothing 
or about the neck. The "love- 
medicine" takos'woss is worn in 
this manner, together with a 
hair, fingernail paring, or a frag- 
ment of clothing, from the person 
whose affection is denied. 

wiq'tiqtau, to be able. 

wisa'wasklk', green. 

AY i sh a ' n o q k w o t. "den se-cloud ;'' 
a personal name. 

Wishi' waft'", " going-for-some- 
body ; " a personal name. 

\vi'ski v , good. 

wop, bowl. 

wot ap', fir tree, the roots of which 
are split into threads for sewing 
together the pieces of birchbark 
in making canoes. 

wu'tshik, wiitsik', the fisher; 
also a gens of the Moose phratry. 

yom, this, applied to inanimate 
things. 

yoq'pe, now. 

y<5q'peoske'sikoq, yumke'si- 
kot, today. 



ENGLlSII-:\rEN< OIIN1 



abdomen, o u mot' ; omo'te; his 

abdomen, inimot'. 
able, to be, oki'iV; wiq'tiqtau; 1 

am able, niwiq'tiqtan. 
access, to gain, po'situ'a'. 
acorn, ma'tekomin; pi., ma'teko'- 

ininan. 
across, aka'mia; on the other side 

of the road, a'sawiq'kana. 
act, to, a'seata'a. 
affirmation, hau'ka; e"'; the 

former being employed as a 

response to a salutation or 



greeting, and signifies "that is 

correct;" "that is it;" "it is 

well." 
afraid, ko'atan. 
after, kes: kesh. 
afternoon, kaie'sani ne'aw'aq'- 

kik, from kaie'sani, later than, 

and ne'awiiq'kik, noon, 
a gain, mlsik'. 
aged, kitshki'ir: sheka'tshau; 

oka'tshan. 
alder, wa'tap; /»/., wS'tapen. 

alike. liislie'rkrlV. 



sir; 



THE MKNOMIM INDIANS 



[ETII. ANN. U 



alive, I a in alive; nina bema te 

~.i in. 
all, mawau . 
a in diet, <>t<"i kaniman. 
amusemen t . ona'nekttot. 

;i nil . linn . 

angle, asa'niman; a'sa'ni'wan. 
an i ma I s, mona'toak. 
ankle, mepaq' kiq kwana'gan. 
antelope, omaskos. 
niit erior, kanau'mSqtshla'. 

apple, me 'siinin : /)/.. me' siminok . 

arm, right, mi'tani'nien ; his or 

her arm, u"un". 
arm, right (above elbow), miqt- 

she'wawok. 
armpit, minaq'ki. 
arrive, t o, pi'Ot : i e.. to arrive at 

a specified place, 
arrive a t . to, pi'etat. 
arrow, mep; my arrow, oi'pon. 
arrow drawer, akui kika . a man 

who is possessed of the power 
of withdrawing magic and in- 
visible arrows shot by rival 
shamans. 

ascend, a si ream, ke'nnna'ha. 

ash, black. ne'paqaqkwag'ttk. 

ashes, baqki'; paq'kf. 

at, in6". 

an tum n . tii'kwiikwo'a. 

ax, inana ba. 

bachelor, old, mu'sapji'ii . 

back , his or her, opaq'kwoni'. 

badger, maV'nakua. 

ba g, oa'nokupaq'kwe, for carrying 
small household articles: also a 
traveling bag. 

bag, medicine, peqtshenama 

wan : < Mtawa, pin d/iipisan . 
bag, rice, minudi'sen. 
ball, WatO : ha°ni', usually made 

of buckskin and stuffed with 

deer's hair. 
ba i k i of tree . wana'ke; wana'qa' : 
hark (for mats) we'kop. 

bark boa t, wi'kiliosh'. 

bask it . oka'kopena'kan : basket 

made of elm splints. 
baton, pa kahe'kanak: stick osed 

by singers in keeping time as if 
st riking an imaginary drum. 

bead belt, m.i kcse sapak w a'tii. 

bear, owa Bse; the word employed 

for bear in mythic tales and 
the Grand Medicine ritual is na 
lioq'ke. Sometimes pronounced. 



also, owaq se. TheOjibwaword 

is noq ke. 

bea ver, Qomai : piwat mot. 

bee. amah : /</.. amo'ak. 
be lore, kenan lniiitshi'n. 
being, state of, osam'; it to be; 

It is. 
belly. o"inot omo'te; his belly, 

miinot'. 
belt (ofwool),maq'kwa'n5p; used 

as a sash by men. 

bel t (of skin i, baku'oqta . 

ber ry . men ; y</., me"'nan. 

bi le, we' sup; miqkon'. 

bi rchbark, wi'gl; wi'ki. 

bite, to. shake'lmqtam'. 

bitter, titaq / bI'ii T . 

black, iipe'sen; abi'sik; iipi'sik: 
opishiu'. 

black oak. ■ ane'pakaku a<| tlk. 
The bark is crushed and a decoc- 
tion of it used tor sore eyes. 

bladder, mis'agini'wi. 

blanket , wabo'ian. 

bless us, shawai'niqtu'um. 

blood, maqki'. 

blue, ke'shik; ke'sik: bluecolor, 

ke sikhasi'uakuo. 
boat . See canoe, 
bod y . me io . 
bone, perforated, opi'wikani a 

bone with a hole through which 

libers arc passed in making cord 

and thread. 
book . ma shena 'qckaii'. 
born, to be, oi|ta tisie'u'; skita'; 

1 am born, nike anka. 
bow, wop; wooden bow, ma atik- 

wop. 
bow of boat), otshi anino'ko. 
bow (of horn), we'win. 
bowl, wop; onagan; wooden 

bowl, ma'atlk onagan, used in 

playing the game of aka'qsi- 

w5k. 
bowl, wooden, ma'tlkwop; from 

ma t Ik, wood, and wop. bowl. 
bowstring. miinJi tlkwok ; nii- 

ma'atfkwok. 
box , sugar, maq'kak'. 
boy . pa niq ; o'paqni si . 

b i;i i n , miina nitii. 

bra \ e. a', na'nauwe qta. 

bread, pSqki'sbitan. 

break up, to, pe'kuskok.tohreak 

up, as the ice on a ri\ BT. 
breast . leina le. mi noiiagan. 



ENGLISH-MENOMINI VOCABULARY 



317 



broth, wabu'. 

brother, ni'mot (my brother); 
elder brother, na'em'i — said 
by younger brother. Younger 
brother, naq'se; elder or younger 
brothers, ne'matSk; eldest broth- 
er, matsheq'kewis; brothers, ni 
dish'e"nok. 
brotherhood, wi'dishi'antin. 
brother-in-law, ne"tau ; may be 
either sister's husband or wife's 
brother, 
buckskin, abaq'soso'kum. 
buckskin (tanned), pi'kflihipa'- 

slia. 
bud, we"eton. 
buffalo, masko'tiapisaq'kiu 1 ; i.e., 

prairie cattle, 
bullet, ha"ni'. 
bullrushes, nipi'oshkun. 
bull snake, na'tawc'. 
butternut, tree, paka'nawe'; 
wood preferred in making dug- 
out canoes, 
cake sugar, bakwa'tene'kan; 
maple sugar molded in the shape 
of small cakes; served to visitors 
and friends, and also deposited 
in grave boxes of friends and re- 
lations as an offering, 
calamus, weq'ke. 
call, a, hobo'. 

canoe, me'tiko'ne ; bark canoe, 
wi'kihosh; dugout canoe, ina/- 
tehosh. 
cap for head, wi'oqkii'an. 
carrier, naioq'ta. 
catfish, wiiseq'sc. 
cattle, pisaq'kru*. 
cellar, ana'maqki'rr ; ana'- 

maqki'u v . 
certainly, tani'nakua'na. 
charm, otoq'kanimau. 
cheek, uma'nm. 
chest (breast), his or her chest, 

uqpa'uiiV. 
Chicago. From a Menomini 
word, shika'ko or shika'go — 
Skunk. In the Ottawa language, 
Sbika'gfink has the suffix urik as 
a locative, and signifies the 
place of the skunk, or skunks. 
In Ojibwa the word is Shiga'- 
gung, the g commonly replacing 
the k of the Menomini, to which 
is added the suffix wng as a loca- 
tive, thus making it, as before, 



"the place of the skunk," or, as 
it is usually designated, ••skunk 
village." By the Potawatomi, 
Sac and Fox, and Kikapu it is 
termed Shikak'. A Potawatomi 
woman, Kizhko'kwe (Day Wo- 
man), says that her uncle Suk- 
nak (Blackbird) used to trade, at 
the post where the city of Chi- 
cago now stands, and that one 
day he and others saw a skunk 
trying to cross the river by swim- 
ming, but as the animal reached 
the middle it sank and drowned. 
From this circumstance, says 
Kizhko'kwe, the Indians always 
spoke of this locality as Shikak', 
it being a point where many 
gathered at stated intervals 
to trade and to receive goods. 
Cadillac says Chicagou was a 
post in 1083-100"), and remarks: 
"Le mot signitie la Riviere <le 
Pail, a cause qu'elle en produit 
naturellement sans aucun soin 
une tres-grande quantite. 1 1 y a 
la le village des Miamis, qui sont 
des gens fort bien faits; ils sont 
bous guerriers et extremement 
alertes. Ce sont de vrais et veri- 
table* h'vriers." 
chief, ok we'mau ; old chief, sheka'- 
tsho kwe'mau; war chief, na'no- 
weq'tau. 
chin, mitaq'piqkan; miqtaq'pe- 

gan. 
city, mi'nikan'; in the city, mi'ni- 

ka'ni. 
claws, "o"sh'ko"sh';" the. inter- 
pretation of the word Osh'kosh. 
clear, waka'miu. 
cloud, a'uaqkwot; pi., a'naqkwo'- 

tan. 
club, war, mita/gos. 
clubbed, ke'papa'kamau', i. e., 
clubbed with a stick, or with the 
fists, 
coals, (live) watu'qsiu. 
colleague, nikan'; pi., nika'ni; 
term applied by medicine men to 
all others present within the cere- 
monial structure. 
color, the terminal inseparable, 
ik, is employed when speaking 
of and designating colors; hasi'- 
nakiio. 
comb, piniiq'kuan. 






318 



T1IK MEN0MIN1 INDIANS 



[KTn ANN U 



conic. pi 61 : after they have oome, 

kespi'ato. 
coot . sliikc iik- : ii kawa >iku. 
copulate, oa kima moshiw e . 
corn (grain), wa'perain •. ///.. wa pe- 

ininok. 
corpse, kaiis'nfibak. 
cough . ci'na' uomi. 
council, Li kit nan': council house. 

ki'kitu wiko inik — wikd'mlk, ;i 

house, from wig [warn, 
counters, slick; ma'atlq; nsed 

in ganiing. 
era n e. otii'tshia. 
cl'ea t e, to; e'toshoawok. 
crooked, waki : crooked river. 

waki nin. 
crow . kaka'ke. 
crown i of bead . uke souno'mS. 

cut. to; Les Lanan. askikesh'ki- 
sama'. 

dance, lie inoak. This word is 
also applied to the Dreamer 
society, usually called "the 
dance." It is claimed by some 
backsliding medicine men that 
it is a new degree of the Mitii'- 
wit given by the Great Being 
to replace the preceding four 
degrees. 

daughter, mitan ; her daughtei . 
ota'nan. 

da wn, waban : peswa'ba. 

daj . Le sikot: /</.. ke'sikotun: two 
days, niske sikot. 

daylight, pi'ta'nowg; approach 
ing daj light, waban'. 

dea d . nepua' : nib-in'; he is dead, 
ni bua or keshni po; dressing 
the dead, ina'netshi'pai. a mita" 
ceremony pertaining to the 
Ghost society, or preliminary 
to the Mita'wit ritualistic observ- 
ances. 

dea t li . ncp;iu'. 

decea sed , niban'. 
d ecoct ion, wabu'. 

dee|i, tcmi'u: deep, as a stream 
or pond. 

deer, altii shush: opashe'; opaq 
sus; buckskin, apaq'so so'kum. 

destroy, to. oa'natua, by depriv- 
ing <>f lite. 

devil, ma'tshe hawai'tdk, from 
ma tshe. bad. and hawai'tok. 
god. 



die. to, o'ski nipa. 

dish, ona'qan : wop. 

dish, medicine, mitaona qan. 

distant. wa 8ft. 

dive, t o. koke'an. 

do, t o. a seata'a; theydo,p6qkia' T . 

dog, oniim'. 

dream, ena'baqtan; his dream. 

ena'baqtam; my dream, nita'- 

oabaq'tan. 
drink, I am drinking, or, I drink, 

ninaq 'sa : l shall drink, ninami- 

nam'. 
drum, tawaq'ikan. 
drum, medicine, mita'to- 

waq ka. Ottawa, aba'ana kik. 

both medicine and war drum; 

from aba an. a sacrifice or roast, 

and a'klk, a kettle, 
drum. tambourine, sik'si'- 

kwan, used by wabe'no and by 

gamblers. Ottawa. tewe"igan. 
ill ii mst iek , tawaqka kwami tik i 

from ta'waqikan <»r to'waqkwa, 

and m'itik or aq'tik, i. e., drum, 

stick. Ottawa, tewe'egan'atik. 
dry, to. i>a'siwbk. 
duck (old squaw duck), os'se; 

wood (luck, su'baisiok; /)/., su'- 

baisiokok. 
duck-hawk, poka 'qtshiki, "the 

hitter." 
dugout (canoe), ma'tehosh. 
d ask, mini takina kua. 
dwarf, awai'tdkpa'niq, from awai- 

tdk, small, and pa'niq, boy. 
d ye, amoii'taqtik. 
eagle, bald, pina'shiu; pina'ssi. 
eagle, golden, kin? ii\ Coming 

to i he eagle, kinc fr wai'denat. 

Little-she-eagle, Ki niki'sa. 

Eagle woman, Ki'niaqki'n. 
eagle leg (plant), pina'ssi o'shet, 

a prairie plant, bearing yellow 

flowers, used as medicine. 
eag let . keiie'shii: also ke'niaqk'i- 

sa n. from kinc'iV. eagle, and ki'se, 

little. 

ear, miqta'wSk; miq'tawdk; pi., 

miq'kawo kun. 

ea i I \ . we pots. 

east . asmuq kaha. 

eat. ini'tisiin; mi'tishim: mitiq'- 
sin'in. I eat, or am eating, nimit- 
i(|'sim: minito'shin : thoueatest, 
ki mi tic | sun : heeats.metahe'suoq, 






HOFFMAN] 



ENGUSH-MENOMINI VOCABULARY 



319 



ine'tshe'sho ; we eat, kimi'tshiqsi ; 
you eat, mitshiq'sikun ; they eat, 
metshe'sowok. 

eddy, wawiaq'pitan. 

eight, ssu'asik; eight times, ssu'- 
asik ta"uano; eight hundred, 
ssu'asik ta'niwok ; eight hundred 
aud one, ssu'asik ta'niwok mi- 
sik'ta niko'tine'. 

eighteeu, mita'ta ssu'asikkine'; 
i. e., ten and eight. 

eighth, ssu'asik haia'nik. 

eighty, ssu'asik mita'ta; eighty- 
one, ssu'asik mita'ta niko'tine'. 

eleven, mita'ta niko'tine'; i. e., 
ten and one. 

elk, omas'kos. 

elm, black, a'kemaq'tlk. 

enemy, mitshes'kiiT ; nitshi'kiu v . 

enough, maniit' 

evening, niiq'ka. 

every, tanine'iV. 

everybody, taqnii'no we'iak. 

eye, miqke'sik; luishke'slk; pi., 
miqke'sikan; mishke'sikan. 

eyebrow, miq'kiqkwii'dn. 

face, muqke'sik; mishke'sik. 

fall (down), papeq'tsinan. 

falling, babeq'tsin. 

far, wa'sa. 

father, noq'ng. 

feast, kaino r '; as applied to cere- 
monial of the Ghost society or 
observances of preliminary cere- 
mony of the Mita'wit. 

fetish, otoq'kaniman. 

few, ma'nawats. 

fiber, (made of bark), na'skipu't- 
shikan. 

fifteen, mita'ta ni'ananhi'ne, i. e., 
ten and live. 

fifth, ni'nanaiawik. 

fifty, ni'anan mita'ta; fifty-one, 
ni'anan mita'ta niko'tine'. 

finger, mi'ne'nena'tskiu; pi., 
mi'iie'iienii'tshinan. 

finger, first, mi'tanoq'ikan. 

linger, little, initaskuo'tsine. 

finger nail, miskas'. 

fingers, uniiq'keq'san, i. e., little 
hand; his or her fingers, nn&q'- 
keqsi'. 

fir, wotap'. 

fire, esko'tii : pi., esko'tan ; also 
e'shkota, as in Ojibwa. 



first, ai'awis; ai'awish. 

fish, nomiish'; fishes generically 
and generally, kaia'nomek ko'sa. 

fish -hawk, pe'niki'koimu. 

fisher, wu'tshik; wiitsik'. 

five, ni'anan ; five times, ni'ana'- 
uano; five hundred, ni'ana'ni- 
wok ; five hundred and one, 
ui'ananiwok misikta niko'tine'. 

flat, it is, napa'kiken. 

flour, p;iqki'iiishe'eke'u v , literally, 
pulverized like ashes; frompaq'- 
ki, ashes, and nishe'eke'ir, like, 
similar to; also paqki'sikan — 
wheat, bread. 

flyer, oqpe"ta v , one who is a mem- 
ber of the thunderers, i. e., 
hawks, eagles, etc.; pi., oqpe'ta- 
wok. 

flying, p:l'kote'u v , e. g., spray — 
nipe'iV pa'koteu 1 , "water fly- 
ing." Flying -by, Piime"net, a 
personal name. 

foam, pi"ita. 

food, metshlm'. 

foot, miset'; my foot, ni'sita v . 

footprint, misaq'pa. 

forearm, left, mi'iiii'maqtshian'. 

forearm, right, mi'naba'kan. 

forehead, iniq'ka. 

forenoon, mid, kana'maqtsiu; 
suawaq'kik. 

forty, ni'ino mita'ta; forty-one, 
ni'ino mita'ta niko'tine'. 

four , ni'iV ; ni v/ ; fourtimes,ui'wino; 
four hundred, ni'wok; four hun- 
dred and one, ni'wok misik'ta 
niko'tine/. 

fourteen, mita'ta ni'hine', ten and 
four. 

fourth, niwi'no. 

fox, red, wa'ko. 

French, Frenchman, Wii'miiq- 
tiko'sifr, Wii'miiq'tikosi'fr. 

f r i e n d , me'mot ; my friend, ne"at ; 
neat'. 

frost, kiiniq'katan'; poniq'kotan. 

froth, ]>e'eteu v . 

fun, ona'nekuot. 

gag (retch), mama'tshoqki (to be 
sick). 

gall, miqkon'; we'sup. 

game, akaq'siwok, jilayed with 
eight pieces of deer-horn, four 
of which are colored. They are 



- 



THK MEXOMIM INDIAN- 






. 



ken in a wooden bowl, and the 
according to the 
numberof white and. 

. - .died Ik 
•"'k. 
garter— pik: 

ai, olive colored, and 
kin- 

Yne man 
■k. 
ghost, tsh 
51 

:i«-: mi 
i nabaiw 
girl, k: - - 
giV' 

_ e. niniikim: 
aie. uitnt 

_ :ika tima tshiaui. 

• the wh 
-- 
wik. yellow . - - -hu - 

money, 
g 

"ertheyL 
_ 

- - rarelyused : 

wi- _ 1 looking -h i. 

.liter, i: - - 
.dmother. 
mi- - for the peraoni- 

rth. 
grandson, i - - . 

-an. 
gra - - er, kaku t'-ne. kaka e- 

iie juniper." 

nido. 
green. -kik. 

■cau. 
hail. mis .n: tine hail with 

mho. M 

kuumbatte qtsin. i. e.. falling 
hair, dm in. 

hali 

half moon, e sikan ikin*. 
halloo, hiho 
hammer, paka. - 
hand. - or her hand. 

handed, he struck it left, na- 

.m. 
hare, wab; - 

ian. 



v. ne i|koshi uai 

hawk, chicken, me'shinikl 

hawk, dack tshiki. --the 

hitter." 
hawk, fork-tail. Net kite, 
hawk, red-tail. mao/kwokaai; 

mi qlnana ni; I 
hawk. - shin, k:- 

k . sparrow, pipo n. 
. twapa'ow*; o kajai owe. 
he. ki. 

ee _:<'.. me sun: his head, 
ead, ina niii 
■ 
veil. k> - -. 
heel, miqka an. 
hemp, wild, sha nap; used for 

making thread and cord, 
h e r • 

heron, gre.i -hak <-u. 

hide of an animal . sho kum : - 

kuni. 
hip. nokan: my hip. ninokau: 

your hip. keno kau. 
his. weuat-h: winaq: win."- ; 

- . . with a 

-pirate I . 
word l>egiuniug with a conso- 
nant. It is his. wint 1 "tin. 
_ 
honey, a mo--o poma. 
horizon, aqka apeqta ma. 
horn -bow. we win. 
hor- - . - 

hou - . k6 - 

mik. my house, ui- nanik: ui 
_ iwain : ni wiko mik. 
hummingbird, na' Fro 

hundred, niku ruwak: hundred 
■ I one. niku tuwiik misik ui 
m'r. oaehoad 

niku tuwiik rnisik ta ni sshii. 

husband, mina pium. 

I am drinking, nima nim. 
I am goiii^'. nika dama tshiaui: I 
an: . grl nor, nika doina- 

I caught him. nita pinan . 
I caught him 

- 
I did drink, ni m. 

I h i :. - iiu. 



HOFFMAN] 



EXGLISH-MESOMIM VOCABULARY 



321 



I shall drink, nina'minam'. 
I want to drink, nika'taniinam. 
ice, inaqku'um; inaqku'fun. 
if, kis'pin. 



Indian, mama'tselta'; sometimes 
abbreviated to mama'tehim ; 
mama tsh<""tau, literally "he is 
moving," or the "moving one;" 
pi., mamatshe'"tawOk. 

infant, ni'tshian. 

infusion, wabu'. 

iron, oqko'mon. 

it, ki. 

it is, hawe". 

it is high, ishpe'kan. 

it is his, ino'otin. 

it is mine, ni u na'nitin. 

it is ours, nina "nitinina. 

jack pine, u'kiqkaq'tlk. 

jawbone, mitaq'piqkan. 

judgment, tepaq'kano kiiwiu. 

juggler, tshi'saqka; jugglery, 
tshi'saqkan. 

juice, kwopo. 

jumper, kaku'eneu v , one who 
jumps; the grasshopper. 

K a u k a u ' n a, a town in Wisconsin ; 
from theMenomini "ogaq'kane," 
signifying "the place of pike." 
The Indians formerly fished there 
for pike — oka wa. 

Kesheua, from Menoinini Kesh- 
i 'in- — ■■ swift-riving." The name 
refers to the village located on 
the Menomini reservation, and 
is also the name of one of Shu'- 
nien's brothers. Their father, 
Josette, was one time fasting, 
and during his period of visions 
he thought he saw the air filled 
with many eagles and hawks, 
representatives of the Thunder 
phratry, flying rapidly by. This 
circumstance caused him to give 
the name Keshi'"ne to the next 
male infant born to him. which 
occurred very shortly thereafter. 

kettle, aqkii'. 

kidney, mito'nine sfi. 

kill, to, oskin;i''ui: na'natua; 
killed, na n 'iiau', referring to 
many that may be killed, as fish, 
birds, etc. 

kingfisher, oka'skimamf. 

kite, fork-tail, sha'wana'ni. 
1-4 eth 21 



knee, inika'tik. 

knife, drawing, wagaq'koinan. 

knuckle, migaq'sikwon. 

lake, nipe'se: nipe'shfe. 

large, ma'tehi; ma'tshi. 

late. n«:w;i . 

later, ne'awiiq'kik. 

laugh, aiii'niu: to laugh, aia'ni; 
1 laugh, ni'aiii'nim; they are 
laughing, aia'niwok : thelaugher, 
aiii'nu. i. e.. the opossum. 

lead (metal), misa'ba. 

leader, miq'kiue'ui. 

leaf, anipi'oqkan: pi., anipi'oq- 
kanan. 

leg, miqkat' : his or her leg : oqka t . 

leggings, skin, mitiq'san. 

life, bama'desiwin: living people; 
bama desitu'a. 

lightning, nna'tawa'pin. 

like, hishe'ekeiV, i.e., similar. 

limb (of tree . Sq'taqkwaoi. 

little, awai tok, keqsan'; peshe'. 

live, to, a'sabema'tisitu a: you 
live, kebamatisiin: you are 
still alive, mi'tshine'fr ke'bama'- 
tisim. 

long (time), kinis'. 

look for. to, na taho'toa. 

love- powder, tako'sawSss. 

low, hii[ka te, when referring to 
anything being low, as low 
water. 

lung, miqpa'nun. 

lye. paq'kewo'po. Made from 
wood ashes and used for soften- 
ing ligneous fibers in making 
thread and cords. 

lynx, kita'bakus. 

maid, old, mu'sapi'aqkiu. 

mallet (of wood), maq'tikpaqaq'- 
tshikan. 

man, ina'ni: ina'nlir; pi., ina'ni- 
wok: medicineman, mita ": also 
miq'kiuiiuiu v . 

man, old. kr'tshina'nlu T , from ke'- 
tshi. old. and ina'niu T , man. 

Bfa'nabnsh, a mythic personage, 
who received from Kisha' Ma ni- 
do the ritual of the Mita wit or 
-Medicine society, and who in 
turn instructed mankind there- 
in: the grandson of Xoko'mis. 
the earth : a hero god. who, later 
on, became involved in many 
amusing affairs with the evil 



322 



THE MlVMiM INDIANS 



>s\ It 



beings and the animals, bul who 
ultimately removed to a distant 
place from which he watches the 
welfare of 1 1 1 *• human [ndiau 
race. Che word is from mii tshi. 
eat, .ill pov erfnl, and w abus . 
Iiarc : i. <-.. the Qreat Bate, not 
-.•in size, bat in pow it. Ojibwa, 
Me aabo tho. « Ottawa, N;i ofi 
boiho, from nfinau . foolish or 
insignificant ; as he became in 
volved in many silly affairs and 
lu^t caste, though ultimately i>o 
tug trausported to another and 
better camping grouud. 

Man i tti woe, ma' mi to wok. '-nuii'li 
game;" a town in eastern Wia 
cousin. 

M .1 i i t on w an k. "The home or 
place of tlif spirits." — Grignou. 
Seventy-two rears' Eteool. of 
\\ i-. in Rep. and Col. State 
Hist. Soc. of Wisconsin, in. 
1857, 290, 337. 

in a ny. ma Be; mas, ' . 

maple, hard, sheshi kima" — Acer 
linriniitH : the species used 
tor sugar making. 

maple, soft, shipi asho poinaq ti- 
ki, fromahi pia, river; sho'poma, 
sugar; and iii[ tik. tree. 

mar tt'n. wab'ashlu; wft'pSq'sfi. 

ma Bter, our, tapa' nimenaq. 

mat . t>t' bark . ana qkian. 

mat. of rush, hanaq kin. 

medicine, maski'ki; mashkiq- 
kin ; medicineman, mita : mem- 
ber of Medicine society, miq'ki- 
niini. 

medicine bag, peqtshenama 
wan ; | >»-. | tihikuna. 

medioine lodge, mita wikOmik; 
mini wikiOp; inita'wigiwam. The 
tnclosure or structure within 
which tin- Medicine society meets 
for the observance of the ritea of 
initiation. 

medicineman, miq'kiuani; mi- 
ta : tshi sa«|ka juggler). 

medioine post, mita'waqtlk; 
erected in medicine inolosure 
during ceremonies of initiation. 

medicine society, the, Mini wit. 

Mtiioinini . omii 'nomine ir : /»/.. 
omti nominewdk . Prom ma" no 
me. rut', and inani'ii . man. 



ini'i <■ j . sliaw.i Bhiqtshikan . 

mere) .on us, saw a newe aq. 

meteor, tshiq'kwan; hauaq'pa- 
peqtsl, lit., a falling star. 

m id da v . no aw&qklk. 

midnight, haia'paqtafi tipaq'ka. 

Milwaukee. Pronounced by the 
Indians Me-ne-aw kee; a rich 
or beautiful land. — Grignou 
Seventy two Tears' Keool.of Wis. 

in l>'t'|>. and Col. State Hist. So, 
of Wisconsin, ni, 1857,337. The 
UEenomini designation is Diana* • 

wot. Sim men was told by a 

Potawatomi Indian that the 

country in the vicinity was \,'i\ 
beautiful, with a river running 

through it. where the Indians 
went to fish. The Potawatomi 
furthermore stated that although 
lie himself hail frequently gone 

there to lish, and although the 

water Beamed fai orableaa a good 
place, he could never catch any- 
thing. Fortius reason the Mciio- 
mini employ the word above 
given to express the idea that 
•• there was nothing where there 
ought to have been something." 

mine, ne uaq. 

mink . Baq ke. 

moccasin, maq kiisin: pi., maq - 
kiisinan. Ojibwa. mak keziu. 

money, shu'nien; su*nien: SSO 
nien. 

•month, ni kot ke BO; i. e..one.suii : 
tabaq ke so: i. e.. night sun. 

moon, kas hekoi|kaii. i. e., ••one- 
w ho carries light :" tepiike BO, 
lit., last night sun: hall moon, 
e sikan ikiiY. 

moose, mo -. 

morn ing, mip. 

inort ni'. asha kan. 

mother, ki'o : my mother, ni - 
kio ; his mother, o kiun. 

mouse, naniq b& Koq kipikqki, 
a mythic animal that cut the 
sinew by which the sun had been 
made a prisoner. 

miiiit h , midan -. miton . 

mud. as<s ki . 

muskrat. o'sass : o'k ahdsh. 

my, nit. before words beginning 

with a vowel, ami aspirate h: id 
before a consonant. 



HOFFMAN] 



ENGLI8H-MENOMINI VOCABULAET 



323 



myself, ni"'nii. 
myth, a'ten'qen. 
narrative, a'tano'qen. 
natural, iniin'. 
navel, mitii": bis navel, ota'. 
neck, miqki'kan; miq'tigan. 
necklace (shell), miqki'miin. 
Negro. Apii'sen Wa'meqtikosiiT, 

i. e., black Frenchman, 
nephew, nipui'nama', i. e.. broth- 
er's son. 
nettle, mashan'; a plant of tin- 
genus Crtint, the fiber of which 
is made into thread, 
new, oske', oshke'. 
niece, nipui'nama', i. e., sister's 

daughter, 
night, tipaq'; tobaq'; uni'tipaq- 

kot: wani'tipaqka. 
nine, sa'kii; nine times, sa'kiita'" 
nauo; nine hundred, sa'kata'ni- 
wok; nine hundred and one, 
sa'kiita'niwok misik'ta niko'- 
tine'. 
nineteen, mita'ta saka'hine', i.e., 

ten and nine 
ninety, sa'kii mita'ta, i. e., nine 
times ten; ninety-one, sa'kii mi- 
ta'ta niko'tiue'; ninety-nine, 
sa'kii mita'ta sa'kiihine'. 
ninth, sa'kiihai'awik. 
no. kan. 
nobody, kan we'iak: lit., not 

somebody, 
none, kan. 
noon, ng'awaq'klk. 
north, atshike'suV : the north 
wind, atshi'kesiw;'i"enan, one of 
the deities, 
nose, mitshi'os. 
nostril, mita'nikum. 
notch (in arrowshaft),an6'peqkan. 
nothing, kan. 
now, sa"ie; yoq'pe; nemak'. 
oak, black, ane'pakaku'aqtfk; 
the bark is crushed and boiled in 
water; the solution is employed 
to bathe sore eyes. 
oats, pa'siku'giisi meno'mit: liter- 
ally horse rice. 
observed, naki'sit. 
Oconto, '-boat paddle;" a town 

in eastern Wisconsin. 
old, kitshki'u v . 
olive (color), ssa'sowi. 
once,nekot'eno; in Menomini the 



aia'nu' ; lit., the 



suffix euo' is employed to make 
multiplying numbers from the 
cardinals; as ssu'asik. eight: 
ssuasik'eno. eight times. 

one ni'kots: one hundred, niku'- 
tuwSk : one thousand, niku'tiq- 
nok: alsoabbreviatediiito'nkut'- 
wok. 

opossu m . 
laugher. 

Osh'kosh. a city in eastern Wis- 
consin. The name is that of the 
late chief of the Menomini Indi- 
ans, ass'k;iss— "bear's claw"— 

whose second son, Niopet, is at 
present the head of that tribe as 
well as judge of the Indian court. 
See p. 46. 

oti er, mikek'. 

our, nit; before words beginning 
with a vowel, or aspirate h: ni 
before a consonant. 

ours, ne'nach. 

ourselves, ni'na". 

owl, great horned {Bubo vir- 
ginianus . kuku'kuu'; saw- whet. 
toto'ba. dodo'ba. 

paddle, pi; I paddle, nipiliikem; 
you (thou) paddle, pi'hike'nun; 
he paddles, pi'hikem ; we paddle, 
nipi'hike'minair; ye paddle, 
pi'hikeku'na; they paddle, pi'hi- 
kewok; we two paddle (dual), 
nishiinenau'piheke '; they two 
paddle (dual), nishiwok-pihike'- 
w6k. 

paint, wiisi'huan. 

pan t h er. pise'u ; peshe'; pishe'ti'. 

paper, ma'shena'qekan. 

partisan, niiq'kiue'ni; mash - 
kineniu v . 

past, kesh; is a prefix to a phrase 
relating to a thing or act thus 
acted or occurred; he is dead. 
keshui'po; they have gone, kesh- 
matshiwok. 

path, ini'qegan; mi'hikan. 

Pee-wau-kee. pronounced, and 
should be spelled, Pee-wau-naw- 
kee: the flinty place — Gri^non, 
Seventy two Years' Eecol. of 
Wis. in* Rep. and Col. Hist. Soc. 
of Wisconsin, III. 1857. 337. 

pel vis. oshi'kan. 

penis, ine'nok. 

people, bama'teshituog. 



324 



THE MENOMIM INDIANS 



[l 111. ANN. 14 



pestle, asha'kanaq'tifk. i. c. mor- 
tar stick, from iisha kan and 

an, Ilk. slick. 

phrat ry, W i dishi'anun. 
pigeon, wild, omi' "ni\ 

pike, oka'wa, a species of tisli; 
Oga(| kanc. "the place of tish": 
the name of a town in Wiscon- 
sin. Kaukau'na. 

pine, iiskii'. 

pine squirrel, naku'ti; the ar- 
chaic name is una wanink, and 

occurs in mythology, 
pipe, uq'puokan, oqpu'akan; my 

pipe, nit oqpu'akan. 
pi pe (of stone), aqpu'akan. 
pipe stem, aqpu'akan naq'tik. 

i. c. pipe stick. 

place, that, kivu : at that place. 

tc\ 

pleil t y. ina'niit. 

porcupine, kita'mi; kita'mu. 

pork, kokosli . 

post, medicine, mita'waqtik; a 

post in the medicine lodge or 

inclosure, during ceremonies of 

initiation, 
pot at o, oqpan'i /»/.. oqpan'iSk. 
potato, swamp. waboi|p;in : a 

tuber found in wet places, used 

for food. 
powder (love), tako'sawoss. 
pra i tie. masko tia. 
preserve (of fruit), piq'kiman. 
previous t o, kanau'meqtehla'. 
printer', mase'naqnatek. 
prophet. See juggler, 
pungent, we sokan. 
purple, piq kimana'moqta «j ti U ; 

i. e., preserve dye, or the tint of 

preserved plums or cherries, 
qu i \ it. piq 'tan wan. 
rabbit, wabUS . 
raccoon , a'sepan. 
rain, kime'wan. 
rainbow, we iwi'ke koq'se miq' 

egan; i. e., "old women's path." 
raisin, slio'niin. 
rat . nani s.-. 
rattle, ssisi'kwan. Ottawa, Shi 

shi'ogwan (of gourd ; same name 

if used for the same purpose. 

ratt lesnake, hanu" c: the \ari 
ity found in the prairie dog 
towns: sina'wata, i. e., rattling- 
tail, urotdhts horrid/us; Biissa 



sauga rattlesnake ii;i ta we : rat- 
tlesnake skin medicine bag. ina'- 
wet" . 

raven, inaq'tek. EnOree, "kaka- 
kiw" is the crow. 

reach, to, pi'etat; i. e., to reach or 
arrive at a certain place. 

red, maq'kik: m&q'klk; maq'klfi . 
< I. blood. 

reed s . pe'wona'skin — aquatic 

plants. 

resemble, t o. hesh vke'u . 

rib. miq'pepa'kun. 

ribs (of canoe), pekit'kauok. 
rice, meno'ma; the wild rice Ziza- 

ma aquatica, after which the tribe 

is named. 

rice- bea ter, pawa'qikan : pl.,pa- 

waq'ikanan; a stick for beating 

rice from the stalk, 
right arm. mi'tani'nieii. 
right hand. mina'. 
river, se'pfi; si pe: she'pfi; shi'- 

p6. Menomini river, Mi'nika'ni 

se pe. 

road, mi'qikan; on the other side 
of the road, a'sawiq'kana. 

rock, ase'paq. 

root (of tree), otsl'pfi. 

round, i t i s. wa'tane'ken. 

run, to. kaq'tse'idan; I run, ni- 
kaq tsliikam. 

rye, a'nemaupaq ki'sikan, i. e., 
''German bread." 

sal i va, saqkom'. 

salt. she'wei|ta ken: i. e.. --sour 
and sweet": she weta kan, string 
of salt crystals, she weta kan- 
ni'ap; salted string for baiting 
traps, she weta kan kaq'kop. 

Sand, ne kan; ases ki. 

sap. kwopd; sap of maple, sho'- 
pomakwo po . i. e.. sugar sap. 

saw, to. a ski keshhipoto'. 

saw- whet o wl . toto'ba; dodo ba. 
sea 1 p, mi'noq kwu'fin. 
scared. Bagi'si*. 
sera pe. to. paskwo'hikL 
Bcraper, paskwo'hekan; made of 

wood, ami used in dressing deer 

skin: pe kwalic'kan. 
search .to, na talm toa, 
second , misi kaia wit. 
see . nakisit. 
seer. See juggler, 
seven, aoq'wikan; seven times. 



HOFFMAN 



ENGUSH-MENOMINI VOCABULARY 



325 



noq'wikata'na'no ; seven hun- 
dred, noq'wikau ta"niwok ; seven 
hundred and one, noq'wikan 
ta"nowok misi'kta niko'tine'. 

seventeen, mita'ta noq'wikau- 
liine'; i. e., ten and seven. 

seventh, noq'wikan hai'awik. 

seventy, noq'wikan mita'ta. 

sew, to, ine'sokua'san. 

Shawano. Name of a town and 
lake in eastern Wisconsin. An 
old Indian named Sha'wano — 
" Southerner" — formerly dwelt 
on the shore of the lake, which 
was subsequently named after 
him. 

Sheboygan, a hollow bone. — 
Grignon, Seventy-two Years' 
Eecol. of Wis. in Rep. and Ool. 
Hist. Soc. of Wisconsin, in, 1857, 
337. 

shell, es'; pi, e'sak; kona/pamik, 
the Oyprcea moneta, used in the 
ceremonies of the "Grand Medi- 
cine society." Mi'gis of the 
Ojibwa and Ottawa. 

shin, kiqkaq'kwun. 

shoot, to, peino'tsiken. 

shore, tshik'tshitem. 

shortly, nowe'na. 

shoulder, mita'mimaq'kan. 

silver, wai'abis'kik ssu'nien ; i.e., 
white metal or money. 

similar, beshe'ektuV; hishe'e- 
keu T/ . 

sinews, otshi'tan; titan'; your 
sinews, kiti'tau. 

sirup, she'wakam!tii v . 

sister, elder, ni'me', said by 
younger brother; sisters, nidi- 
she n 'nok; elder or younger sis 
ters, niko'shimaq' ; younger sis- 
ter, na'se'; my elder sister, 
nema; my eldest sister, nii'tshi- 
kiqkwe'wis. 

six, nikutwa'sata; six times, ni'- 
kutwa'sata na'no; six hundred, 
ni'kutw'asata niwok; six hun- 
dred and one, ni'kutwasata ni- 
wok' misik'ta niko'tine'. 

sixteen, mita'ta nikutwa'sata- 
hine'; i. e.,ten and six. 

sixth, niku'twas'ata hai'awik. 

sixty, ni'kutw'asata mi'tata; 
sixty-one, ui'kutwa'siita mi'tata 
niko'tine'. 



skin, kinok'; so'kum; antelope 
skin, oma'skus so'kum. 

skunk, shikak; shika'ko; shika'- 
go; place of the skunk, shika'- 
gfink. Ottawa, shi'kago; Cree, 
shikak, sikak; locative, sikakok. 

sky, ke'sik; ke'shik. I see the 
sky, ke'sik ina'meu. 

slave, mama'ka v . 

sleep, neban'. 

slip, to, he or she slipped, osha'- 
shishin'; they slipped, osha'shi- 
shi'nok. 

slipped, we, ki'tosha'shishine'. 

small, peshe'; awai'tok. 

smoke, ua'eta. 

snake, kino'pik; kine'bik. 

snake, grass, ose'kan kino'pik, 
small green snake found in grassy 
places. 

snake, water, ne'pish kino'pik. 

snow, kon. 

snows hoe, a'kamok; snowshoe 
tree, a'kema'qtik, name for black 
elm. 

snuff, pe'tskikuina'kau. 

society, medicine, Mitii'wit. 

soil, ue'kan. 

some, ami'; ha'ne. 

somebody, we'iak. 

son, kls; my son, nikis; thy son, 
ki kis', your sons, kikiso'wawok' ; 
his or her son, oki"san. 

soon, so'kana"niu v ; as soon, or 
as soon as, kaiyes'. 

soot, wepena'ata. 

sour, she'wecinen. 

south, sawa'no; ssa'wano; sha'- 
wano. See Shawano. 

south wind, sa'wana'nan. 

sparrow-hawk, plpo'na'ne 1 ; ke'- 
shawa'toshe. 

speak, ki'kitwon. 

spear (war), mita'niqti, mitau'- 
niqti. 

spears (tish), hani'tiyon. 

spirit (of dead), mita'tslok'; the 
" shade, or shadow," of the dead, 
which is supposed to hover about 
his home for four days. 

spirits, kawa'tokan, i. e., super- 
natural beings. 

spittle, s;ii|kom'. 

sport, ona'nekuot. 

spot, that, kiyu'. 

spray, nipefr pakote'u", i. e.. "fly- 
ing water." 



326 



THE MENOMINI INDIANS 



[eth. tnr. 14 



spring (season . Bayi kwakln. 
si| ii i pre!, un:i wiuiink. 
squirrel, gray, tamo"*. 
squirrel, pine, una'wanlnk'. 
B tab bed. Be or she was stabbed 

kes poshi'pahau. 
st a ud, ae pu.iiti ; 1 stead, nine 

poam; thou art Btanding, kine' 

puam; he or she is standing, 

aepue : it is standing, ne'puwe* 

makdt; we are standing, nine' 

puam'inau; ye are standing 

kine'puwe'mu; they are stand 

ing, uepuwe'mOk. 
star, anaq', ha n naq'; /</.. anaq'- 

kOk, liana qkOk. 
st art led, to be, sagi'si v . 
stern, of boat, oti'nopi'ane. 
stick, me'tik, aq'tlk. 
stick, singing, pa'kahe'kanak. 
stomach, niim;i"anot. 
stone, a 'asen, ase'paq. 
story, a'tano'qen. 
stra ight, inian'. 
strike, to. askipaqti'; struck it 

left handed, namaq'tdkanaq'- 

tani. 
stri n g, kaq'kop. 
Btring, salted, she'weta'kankaq'- 

ko]>; used tor bating rabbit and 

other traps. 
stump, otsi'pe. 
Btnrgeon, nama'i'; noma/eu; to 

kill stnrgeon, nami'oqka. 
Sturgeon bay, Noma'wiqkito. 
suck , sucking, sho'poqta. 
sudatory, pe'mikainlk. 
sufficient, nia'iiiit. 
Bugar, Bho'poma; maple sugar, 

iiiii'nsho poina, i. e., natural 

sugar, 
sugar, granular, ua'kawa'he- 

kata v . 
summer, ne"peno'ii. 
sun, ke'so: ge'so; ke' so. 
sun fish naku'ti; keta'kibihot, 

i.e., "the Striped one:" the at 

chaic name. Ottawa, keta'kibi- 

hit. 
sunrise, maioq'kaqa; moq'kaha, 

i.e., "digging something out of 

the ground." 
sunset, naiik'; nlk. 
surprise, sagi'si\ 
sin prised, geo"netshi v ; to be 

surprised, kcs''netshi' v . 



swamp, inosklk'. 

sweat-bath, pe'mln; Ojibwa, 

mido'dow iwin. 

sweat - lodge, pe'mikamlk; Otta- 
wa, niiido'osan. 

sweet, se'uan; she'wau. 

sweet-Hag, weq'ke. 

swim, to fina'nin. 

talisma n. otoq'kaniman. 

talk, ki'kitwon. 

tamarack, mo'nipiono'we. 

t a in bo o r i n e-d r u m. tawa'qi- 
kan, used for social dancing. 

ta D, t o. pi kuaha. 

tasting, sho'poqta. 

tattoo marks, ta tshikaipui'. 

tea, infusion, wabir. 

ten. mita'ta, ten times, tuita'ta'- 
nano. 

tenth mita'ta hai'awik. 

terrible-looking, Aqki'nako- 
she'; a personal name. 

that, ta ; te'; eue'. 

that is, hawe w . 

theirs, we'nach; ot, before words 
beginning with a vowel or aspi- 
rate h; o before a word begin- 
ning with a consonant; winu"a 
ati'nuwau, it is theirs. 

them, akim': wi'naa. 

then, ene'; in8". 

there, te'; asha'wTk. 

these, akum' — animate ])ronoun. 

they, akim'; ki'u' ; wi'nua. 

thick, it is, keqpfi'kan. 

t h i gh . niiqtshi ikwoii. 

thin, it i s. pepa kan. 

thine, ke'naeh. 

third . aqgots'. 

thirteen, mita'ta na''uihiue'; i.e., 
ten and one. 

thirty. na"nino mita'ta; i. e., 
thrice ten; thirty-one, na''nino 
mita'ta niko'tiue'. 

this, iom; yom; applied to inani- 
mate things, ehaiyoin'. 

those, annuo'; aki'ko. 

thousand, niku'tiqtiok; some- 
times abbreviated, in conversa- 
tion, to -nku'twok. 

thread, kaq'pape'shi; made either 
of hemp, nettle, or cotton. 

three, ua 'in. 

t h ree h u n d red . na 'niwok : three 
hundred and one, na"niwok 
misik'ta niko'tiue'. 



HOFFMAN] 



ENGLISH-MENOMINI VOCABULARY 



327 



threshing- stick, pawa'qikana- 

q'tlk, for threshing' rice from the 

hull or husk, 
thrice, na"nino. 
throat, mikoqtagan ; mikoq'ta- 

kau. 
throat, by the, oko'qtoka'ni. 
thrust, to (with a pole or spear), 

posi'pahatu'a. 
thumb, nika'atshine. 
thunder, ina'maqki'Q*; pi., ina'- 

miiqki'wok, i. e., the flying gods; 

Little Thunder (personal name), 

Ina'maqki'sa. 
ticklish ; na"tshiso', ticklish; he 

or she is ticklish, kina"tshito; 

tickle him, (imper.) kiua"tshi- 

shin, 
time, pc\ 

tobacco, nii'uiinau. 
today, yoq'peos ke'sikoq; yum- 

ke'sikSt. 
toe, kiset; bigtoe,mats'ki'set; pi., 

mise'tesau ; little toe, kiseteq'se ; 

pi., kiseteqsan. 
toenail, iniskas'; kis'kash. 
told, he has told, keswe'qtamo'- 

wau. 
tomorrow, waba'; waboq'. 
tomorrow, day after, koqke'- 

waba'. 
tongue, mita'nuni v ; my tongue, 

nita'nuni'a". 
tooth, me'abit; me'pit; pi., rnepi- 

tan; me'bit; your tooth, ke'bit; 

my tooth, ni'bit; his or her tooth, 

ne'bit. 
tortoise, maqkii'no'; miqka'no. 
town, mini'kan. 
trail, mi'qika'sa. 
transparent, waka'mlu. 
trap, ta"nuna'gan; stick trap, or 

one for small animals, me'tlk 

ta"nu'nagau' ; rabbit trap, wa- 

bfts' ta"nu'nagau'. 
tree, iiq'tik, mii/tik; pi., ma'tikok. 
trunk, of tree, mise'waiqtik. 
tumble, to, papeq'tsinan. 
turkey, inasse'iiti. 
turkey buzzard, opasli'koshi. 
turtle, maqka'no, miqkii'no. 
twelve, mita'ta ni'shine; i.e., ten 

and two. 
twenty, ni'sinomita'ta; i. e., twice 

ten; twenty-one, ni'sino mita'ta 

niko'tine'. 



twice, ni'sino. 

twig, me'tik; iiq'tik. 

twine, pi'minaq kwan; made of 
nettle, basswood bark, or such 
as is purchased. 

twist, pi'miuaq'kim; I twist, ni- 
pi'minaqkim; thou twisteth, pi'- 
minaq'kinun; he twists, pi'mi- 
naq"ko; we twist, ki'pimiuaq'- 
ki; ye or you twist, pi'minaq'ko- 
wok; they twist, pi'minaq'ko- 
wok; we two twist (dual), ki'ni- 
shipi'mi'naq'kiya; they two twist 
(dual), ni'shitua'piminaq'kitua. 

two, nis; nish; two hundred, ni'- 
suwok; two hundi'ed and one, 
ni'suwok misi'kta niko'tine'. 

uncle, 'nda'. 

underground spirits, ana'- 
maqki'u. The opponents of the 
Thunderers, and of all that is 
good. 

up, to go, ke'nuna'ha, referring 
to up stream. 

urine, shikin'. 

us, nina". 

veins, kikase'nan. 

village, mi'nikan'; in the village, 
mi'nika'ni. 

vomit, me'minem; I vomit, ni- 
me'minem. 

vulva, mika'san; her vulva, oka'- 
sanan'. 

walk to,pemo'"non; we are walk- 
ing, nipa n 'mo(i ne'meuau; he or 
she is walking, pimoq'ne. 

war club, mitagos; mitau'gos. 

warrior, na'nauwe'qta. 

warspear,mita'niqti;mitau'niqti. 

water, nipe'u' ; ne'pish. 

Wau-ke-sha — pronounced by 
the Ojibwa,Waw-goosh sha : the 
little fox. — Grignon, Seventy- 
two Years' Hecol. of Wis. in 
Kep. and Col. Hist. Soc. of Wis- 
consin, in, 1857, 337. 

Wau-pe-te-see-p e — the Indian 
word is Wee-be-te-see-pee : Tooth 
river. — Grignon, Seventy-two 
Tears' Recol. of Wis. in Rep. 
and Col. Hist. Soc. of Wisconsin, 
III, lS.->7, 337. 

Wausau. An Ojibwa word per- 
taining to a town. The story 
told by the Menomini is that 
an Ojibwa was one time walking 



328 



THE MENOMINI INDIANS 



[ETB. AKN. 1« 



by a hunter's <':il>in, in the direc- 
tion of the place \\ here this town 
has since been built, and as the 

hunter asked the Indian where 

he w;is going, in- replied, "wa'sa, 
wa'sa, — far, far," meaning t" a 
great distance, 
wax. amo'penie. 

we, ki'nua! sometimes used): nil in ". 
we two, (dual form), na"isli'; we 

two are walking, na'ish ni ' kipa"- 

moqna'ti'. 
wea sel, sS'ko; sheko'. 
west, as'nik. 
whale, ma'shenomak; a mythic 

water monster, erroneously 

termed a whale. 
what, wa; wa'ki. 
wheat, paqki sikan : mishaq'ki- 

inina^'oshe'u 1 . 
when, ta"ap8. 
when are yon coming again 1 

ta"ape misik' api'Ian. 
whin are you going! awisi'an. 
w here, tano"ka; ta"naga. 
where a re you going) ha'noke'- 

sian. 
where were, you bornl ta'nok- 

aiis' oqta'tisi'an. 
white, wabi'skln' wabish'kifr: 

"natural color," waia'biskik; ge- 
neric, indicated by inseparable 

particle ik. 

whit e, man , I'kiunaii. 

who, howii'ue. 
w li OOp, hoho'. 
whose is it.', owii'otin. 



w idower, se'kal. 

w i t'e. nfi'u*. 

willow, dwarf, kenu'shi Bhike'- 

plli. 

wind, no'ten; pi. no'tenan: no 
we'nan; SOUtb w ind. sha'wa lia*- 
nan: north wind. Atshi'kesiwii'e- 
uan, one id' the deities. 

wi n t er, pono'e; pe'pon. 

wolf, maq'wa'io; moqwai'o. Wolf 
river, Maqwai'o oshi'piomg, 

■• wolf, his river." 

wonia n , uiita'inu : mita'mu. 

woman, old , ne'owika. 

wood, maq'sewan; aq'tlk, ma'ttk 

woodcock, biiboii'kewefi; a myth- 
ic personage. 

work, to, a'seata'a, 

ye, kinu'':i. 

year, beho'na; pi. brim nan. pe'- 
pon. 

yellow, waioa'wik; osha'win. 

yes, e n . 

yesterday, ona'ko. 

yesterday, day before, koq ke' 
wanako . 

yoke, neck, aai'omagan; used in 
carrying buckets of water, maple 
sap — when sugar making — and 
other articles. 

you, ki'nua; kina'; kine'. 

young, oske', oshke'. 

yours, ki'naq; ke'naeh; it is 
yours, kine'kitin. 

yourselves, kinu ";i. 

youth, o'paqnisS. 
















































• 








































' 












f • * 




































































»* 

























V 


V* 






































































































\ 








% 





V ^ 





























































































% 






















,<\ 








# N 


















